^  ^t,^„ll«0%,V4|^    . 


2      fy  TJfTT 


'"^'IJll: 


PRINCETON,  N.  J. 


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BX    5926    .V3 

Vail,  Thomas  H.  1812-1889 
The  comprehensive  church 


Skei/.. 


~=S^ 


Number 


T 


Digitized  by  the  Internet  Archive 

in  2009  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/comprehensivechuOOvail 


THE   COMPREHENSIYE   CHURCH. 


"  0  GOD,  THE  CEEATOE  AND  PKE9EKVER  OF  ALL  MANKIND,  MOKE 
ESPECIALLY  WE  PEAY  FOE  THY  HOLY  CHUECII  UNIVERSAL  ;  TnAT 
IT  MAY  BE  SO  GUIDED  AND  GOVERNED  BY  THY  GOOD  SPIRIT,  THAT 
ALL  WHO  PEOFESS  AND  CALL  THEMSELVES  CHRISTIANS  MAY  BE 
LED  INTO  THE  WAY  OF  TEUTH,  AND  HOLD  THE  FAITH  IN  UNITY  OF 
SPIRIT,  IN  THE  BOND  OF  PEACE,  AND  IN  RIGHTEOUSNESS  OF  LIFE. 
AND  THIS  WE  BEG  FOE  JESUS   CHRIST's  SAKE.      AMEN."" 

Book  of  Common  Prayer. 
Daily  Morning  and  Evening  Collect. 


THE 


COMPREHENSIVE  CHURCH; 


OR, 


CHRISTIAN  UNITY  AND  ECCLESIASTICAL  UNION 
IN  THE  PROTESTANT  EPISCOPAL  CHURCH. 


BY    THE 

y 

RT.  REV.  THOMAS  U.  VAIL,  D.D.,  LLD. 

"  There  is  one  Body.'"    Ephosians  4  :  4. 

"  Sola  ifritur  catholica  ecclesia  est,  qure  vcrum  cultunj  retinot.  Hie  est  fens  veritatip, 
hoc  doinicilium  fidei,  hoc  templum  Dei.  .  .  .  Neiuinem  sibi  oportet  pertiuaci  con- 
certitione  blundiri ;  asitur  enim  de  vita  et  salute.  .  .  ,  Sod  tamcn,  siiipiili  qui(jua) 
coetus  so  potissimum  Christiauos,  et  suam  esse  catholicaui  ecclesiam  putant." 

Lactoutius.    Inst.  Uir-,  L.  iv.  ad  fin. 


NEW  YORK: 
D.    APPLETON    AND    COMPANY, 

549    &    551    BROADWAY. 
1879. 


Entei:ed,  accord  iuj^  to  Act  of  Congress,  in  the  year  1S78,  by 

I).   APPLETON  &  COMPANY, 

In  the  Otlice  of  the  Librarian  of  Congress,  at  Waslungton. 


PREFAO  E. 


Much  lias  been  said  and  publislied,  of  late  years,  on 
the  subject'  of  Christian  Union — not  enough  to  accom- 
plish it,  but  enough  to  show  that  the  minds  of  Chris- 
tians are  open  to  the  inconveniences  and  dangers  of 
sectarian  divisions,  and  that  their  hearts  are  longing  for 
some  closer  and  happier  communion  than  is  allowed  by 
the  present  divided  state  of  the  Christian  Church.  The 
many  proofs  presented  daily,  that  Christians  desire  to 
be  united,  are  encouraging  to  our  hopes  ;  while,  at  the 
same  time,  there  is  discouragement  in  the  fact  that  the 
public  mind  seems  to  have  settled  down  despondingly 
under  the  impression  that  no  feasible  j)lan  can  be  pro- 
posed for  the  accomplishment  of  its  desire. 

The  writer  thinks  that  a  capital  mistake  lias  been 
committed  in  the  course  of  inquiry  which  has  been 
generally  pursued  on  this  subject.  He  thinks  that,  in- 
stead of  endeavoring  to  strike  out  an  entirely  new  sys- 
tem of  ecclesiastical  unity,  the  proper  and  only  feasible 
course  is  to  select,  for  the  purpose  of  uniting  within  it, 

*  To  the  first  edition,  published  in  1841. 


6  PREFACE. 

some  system  already  established  and  which  realizes  most 
.  nearly  the  idea  of  a  Comprehensive  Church,  and,  if  it 
be  not  in  every  respect  perfect,  to  improve  it,  if  it  will 
allow  improvement,  into  perfection.  It  may  be  there 
is  such  a  system  among  us — a  system  whose  structure  is 
capable  of  any  modification,  and  in  whose  organization 
are  instrumentalities  by  which  it  may  be  shaped  into 
any  form,  which  the  majority  of  the  Christians  in  our 
country  may  desire.  We  believe  there  is  such  a  system 
among  us. 

The  writer,  although  a  member  and  minister  of  the 

-Protestant  Ej)iscopal  Church,  feels  a  sincere  affection 

for  all  his  Christian  brethren  of  every  name,  who,  being 

' partakers  of  the  "one  baptism,"  are  fellow-members 

•  with  him  of  "  the  Holy  Catholic  Church,"  and  who,  by 
their  faith  and  love,  have  entered  into  "  the  communion 
of  saints ; "  and  the  prayer  of  his  heart  is :  "  Grace  be 
with  all  them  that  love  our  Lord  Jesus  Christ  in  sin- 
cerity."    Yet  he  believes  that,  in  our  day,  there  is  a 

•  very  manifest  and  sad  d^^irture  from  Scriptural  unity, 
and  that  it  is  the  duty  of  those  who  "love  our  Lord 

•  Jesus  Clnust  in  sincerity  "  to  return,  if  possible,  to  a 
consistency  with  the  Scriptural  precepts.  We  all  realize 
the  dissensions  of  Christ's  Church,  and  suffer  from  them. 
If  we  can,  let  us  remedy  them. 

,       After  an  examination  of  the  ecclesiastical  systems 
'of  various  denominations,  and  a  careful  investigation  of 


PREFACE. 


.  the  theory  of  his  own  Church,  with  a  particular  refer- 
,ence  to  the  practicability  of  Christian  and  ecclesiastical 
•  unity,  the  writer  ventures  to  suggest  the  remedy  alluded 
.  to.  He  does  so  with  a  confidence  in  the  sympathies  of 
his  Christian  brethren;  for  they  will  approve  his  de- 
sign. There  oucrht  to  be  more  confidence  between  the 
members  of  the  Lord's  family,  more  of  mutual  and  un- 
reserved inquiry  on  the  mode  of  effecting  unity.  The 
large  deliberative  bodies,  which  represent  the  intellect- 
ual and  moral  strength  of  the  different  denominations, 
ought  to  confer,  and  to  correspond  with  each  other  on 
this  subject,  which  respects  certainly  one  of  the  most 
important  present  duties  of  the  Church,  The  writer 
would  be  glad  to  see  the  highest  Conventions  of  his  own 
Church  exhibiting  first  this  example  of  Christian  con- 
fidence, and  even  addressing  memorials  on  the  subject 
to  the  members  and  the  representative  assemblies  of 
other  denominations.  For  it  is  true  that  the  Divine 
idea  of  the  real  liberality  and  largeness  of  the  Church 
of  Christ,  as  to  its  terms  of  communion,  and  of  the 
allowable  diversities  of  opinions  and  practices  within 
its  one  fold,  is  very  indistinctly  realized  by  the  disci- 
ples of  the  Lord  to-day. 

It  has  been  the  lot  of  the  writer  to  mingle  much 
with  inteUigent  Christians  of  different  and  opposing 
names ;  and  from  his  intercourse  with  them,  as  well  as 
with  the  members  of  his  own  Church,  he  believes  there 


8  PREFACE. 

is  a  prevailing  misconception  of  the  principles  of  unity, 
and  that,  if  the  premises  lierein  advanced  shall  be  gen- 
erally  understood,  there  will  be  a  great  progress  toward 
a  United  Church.  The  common  concej^tion  is  too  con- 
tracted. If  he  is  not  very  much  mistaken,  the  princi- 
ples herein  exhibited  are  familiar  to  comparatively  few, 
and  will  to  most  minds  suggest  a  train  of  reflections  al- 
tog-ether  unusual. 

It  had  been  well  if  the  writer  could  have  backed  his 
reasonings  by  the  influence  of  some  personal  authority 
or  reputation.  But,  if  he  lacks  that  advantage,  his  rea- 
sonings will  have  a  fairer  opportunity  to  test  their  force. 
He  comes  as  a  Christian  man  to  communicate  to  his 
brethren  something  for  their  mutual  benefit,  something 
which,  he  hopes,  they  will  cordially  and  frankly  receive. 
He  commends  this  outline  of  thought  to  the  patient  and 
matured  examination  of  the  Christian  public,  and  he 
will  be  glad  if  some  abler  hand  shall  fill  it  up  more 
elaborately.  He  can  say,  with  good  Bishoj)  Burnet,  in 
the  preface  to  his  "  Exposition  of  the  Thirty-nine  Arti- 
cles," although  he  applies  to  himself  with  difiidence  the 
language  of  so  distinguished  a  man :  "  I  had  no  other 
design  in  this  work,  but  first  to  find  out  the  tnith  my- 
self, and  then  to  help  others  to  find  it  out.  If  I  suc- 
ceed to  any  degree  in  this  design,  I  will  bless  God  for 
it ;  and  if  I  fail  in  it,  I  M'ill  bear  it  with  the  humility 
and  patience  that  becomes  me.     But  as  soon  as  I  see  a 


PREFACE.  9 

better  work  of  this  kind,  I  shall  be  among  the  first  of 
tliose  who  shall  recommend  that,  and  disparage  this." 

A  few  words  are  due  to  his  Episcopal  brethren  par- 
ticularly. Ever  since  he  has  been  in  the  discharge  of 
his  calling,  both  as  a  missionary  and  as  a  j^arochial  min- 
ister, he  has  felt  almost  daily  the  need  of  some  such 
book  as  this,  both  for  the  instruction  of  his  own  people 
and  for  information  which  others  need  to  have.  lie 
has  been  sometimes  greatly  surprised  at  the  extreme 
misapprehensions  prevalent  with  regard  to  the  Protes- 
tant Episcopal  Church  in  the  United  States,  when  the 
means  of  better  knowledge  have  so  long  been  spread 
before  the  public.  His  familiarity  with  these  misappre- 
hensions has  blunted  the  sense  of  surprise,  while  it  has 
nourished  a  sense  of  continual  regret  and  sadness.  He 
has  hoped  to  find  his  want  supplied,  and  has  finally  un- 
dertaken the  task  for  himself,  since  the  need  is  great, 
and  it  is  hard  to  wait  patiently  for  an  uncertainty. 

There  is  a  class,  and  a  numerous  one — that  of  theo- 
logical students,  or  candidates  for  orders — who  might, 
,as  the  writer's  former  observation  and  personal  experi- 
ence has  demonstrated,  be  much  benefited  by  some 
such  work  as  this.  It  is  required,  indeed,  by  a  general 
canon,  that  "  the  last  examination  "  of  every  candidate, 
prior  to  his  ordination  as  deacon,  must  be  "  on  Church 
history,  Ecclesiastical  polity,  the  Book  of  Common 
Prayer,  its  history  and  contents,  and  the  Constitution 


10  PREFACE. 

and  Canons  of  this  Church  and  those  of  the  Diocese  to 
which  the  candidate  belongs."  'Now,  on  Church  his- 
tory, Ecclesiastical  polity,  and  the  Book  of  Common 
Prayer,  especially  the  two  former,  the  student  may  be 
very  well  informed,  and  his  examination  satisfactory. 
But  on  the  Constitution  and  Canons  of  the  Church  his 
information  is  ordinarily  slight,  and  his  examination 
(if  attended  to)  unsatisfactory,  for  this  good  reason,  that 
he  cannot  study  them  except  at  disadvantage,  because 
they  are  nowhere  so  arranged  that  he  can  associate  them 
with  the  system  of  principles  which  they  illustrate. 
Hence  it  is  true  that  most  of  our  candidates  for  orders, 
even  at  their  first  ordinations,  although  they  may  be 
excellent  scholars  in  the  Scriptural,  and  what  we  may 
call  the  historical  doctrines  of  their  Church,  do  not  have 
clear  and  accurate  and  defensible  views  of  their  Church 
as  it  is — as  a  practical  and  worhing  system  in  thepres- 
^ent  day  and  in  our  own  country.  A  treatise  like  this 
volume,  and  especially  its  sixth  chapter,  might  be  a  use- 
fid  manual  to  the  class  of  students  referred  to,  and  a 
convenient  aid  to  those  who  have  the  charge  of  theii; 
education  in  the  department  of  ecclesiastical  studies. 

Besides,  there  are  many  persons  who  would  like  in- 
formation as  to  the  Protestant  Episcopal  Church,  touch- 
ing the  several  points  and  peculiarities  of  its  whole  sys- 
tem. There  are  many  inquirers  as  to  these  topics ;  and 
such  a  manual  as  this  may  prove  a  valuable  help  to  lay- 


PREFACE.  11 

men  or  to  clergymen  in  answering  such  inquirers,  giving 
in  one  volume  information  wliich,  without  this,  can  be 
procured  only  from  many  volumes. 

Excellent  books  have  been  written  on  different  points 
in  the  system  of  the  Protestant  Episcopal  Church,  and 
illustrative  of  its  peculiar  doctrines  and  customs,  with 
very  great  profit.     But,  after  all,  there  is  no  work  which,  ♦ 
in  a  plain,  didactic  style,  develops  the  entire  system  of/ 
the  Protestant  Episcopal  Church  as  it  is^  which  shows* 
out  the  whole  Church  as  an  existing  and  operating  sys- 1 
tern  of  to-day.     There  is  no  work  which  illustrates  dis-  . 
tinctly  the  comprehensiveness  of  the  Protestant  Epis- 
copal Church,  with  regard  to  its  adaptation  to  the  pur- 
poses  of  Christian  and  Ecclesiastical   Unity — the   Di- 
vinely-intended purposes  of  the  one  great  Catholic  or 
Universal  Church  of  Christ.     These  blanks  the  writer 
has  endeavored  to  fill ;  or  rather,  he  has  endeavored  to 
exemplify,  by  short  precedents,  how  these  blanks  may 
be  filled.     It  is  Ids  impression  that  a  book,  upon  a  plan 
similar  to  this,  and  better  executed,  might  be  useful  in 
all  our  parishes,  and  might  be  very  generally  circulated 
with  much  advantage,  not  only  to  the  Protestant  EjdIs- 
copal  Church,  but  also  to  the  great  object  of  Christian 
and  Ecclesiastical  Unity,  which  all  true  disciples  of  our 
Lord  have  so  much  at  heart — in  other  words,  to  the  ex- 
hibition of  the   real  and  chief  end  for  which   God's 
Church  is  founded  amona;  men. 


12  '  PREFACE. 

It  is  necessary  to  take  this  practical  view  of  our  sub- 
ject, because,  after  all,  it  is  tlie  most  important.  In  the 
history  and  institutions  of  the  Church,  whose  track  has 
marked  the  course  of  nearly  two  thousand  years,  there 
must  be  much  to  deeply  interest  the  student ;  and  such 
a  one,  in  proportion  as  he  enlarges  his  acquisitions,  will 
learn  more  and  more  of  the  minute  causes  of  those  in- 
stitutions and  their  connection  with  the  history  of  man, 
and  the  gradual  development  of  the  philosophy  of  the 
human  mind.  But  the  man  of  every-day  life  has  often 
not  the  time  nor  the  taste  for  such  investigations.  Be- 
sides, all  his  habits  are  practical,  and  concerned  with  his 
common  and  pressing  interests ;  and  the  question  from 
.  him  is :  What  is  the  system  f  He  cares  not  for  its  his- 
,  tory  nor  for  its  remote  causes.  He  wants  to  know  only 
.  this — that  the  system  is  now  practical,  that  it  will  worJc 
,  well  for  him,  that  it  does  now  suit  his  individual  and 
-personal  wishes  and  wants.  Bishop  Brownell,  in  the 
course  of  an  address  delivered  by  him  to  the  Conven- 
tion of  the  Protestant  Episcopal  Church  of  Connecticut 
held  in  June,  1840,  has  well  expressed  this  prevailing 
sentiment,  when  he  says  (and  the  emphasis  is  his  own) : 
"  "We  love  the  Church  as  it  is  " — we  love  it  as  a  jDracti- 
cal  system,  working  in  and  for  our  own  day,  working 
])y  and  for  ourselves.  It  is  this  view,  practical  and  the 
most  important  to  us,  which  we  would  present  to  our 
readers. 


PREFACE.  13 

The  writer  anticipates  tlie  probability  that  in  some 
things  he  may  not  please  all  his  brethren  ;  he  may  not 
express  precisely  the  sentiments  of  all.     Some  are  for  • 
keeping  their  Church  aloof  and  disunited  from  all  oth-/ 
ers,  and  will  have  it  that  there  are  in  it  no  points  of* 
natural  contact  with  other  denominations.     Some,  of  an, 
opposite   habit   of  mind,    are    for    assimilating    their. 
Church  as  far  as  possible  with  one  or  another  particu-  • 
lar  denomination  which  commands  their  sympathies ;  / 
while   others  still   have   selected   some   particular   de-  - 
nomination  against  which  it  is  their  hobby  to  oppose  • 
their  Church.     ]^ow  all  these  are  more  or  less  sectarian . 
in  their  spirit.     Certainly,  they  have  no  just   percep- 
tions of  the  comprehensiveness  of  their  Church.     AVe 
commend  to  them  all  our  subject. 

Moreover,  it  is  not  in  the  plan  of  this  book  to  say 
everything  that  is  to  be  said  about  the  Protestant  Epis- 
copal Church.  It  is  not  presenting  ancient  history,  nor 
abstract  generalizations,  nor  pleasant  conceits.  It  is  stat- 
ing present  facts,  without  going  into  the  philosophical 
or  the  historical  or  the  logical  reasons  which  lie  under 
them.  It  simply  looks  at  an  Ecclesiastical  system  which 
is  in  existence  (no  matter  how  or  why)  in  this  country 
to-day,  and  analyzes  it  in  reference  to  its  aptitude  for 
the  all-important  purpose  of  Church  comprehension. 

Of  one  thing  the  writer  is  assured— he  has  asserted  • 
no  facts  which  he  does  not  prove  ;  he  has  advanced  no  • 


14  PREFACE. 

•principle  which  is  not  simple   and  well-nigh   denion- 
'  strable. 

Finally,  he  accommodates,  with  humility,  to  this 
place  the  closing  words  of  the  preface  of  the  Book  of 
Common  Prayer,  which  he  prefers  to  the  reader  as  ex- 
pressive of  his  own  hopes  :  "  And  now  this  work  being 
brought  to  a  conclusion,  it  is  hoped  the  whole  will  be 
received  and  examined  by  every  true  member  of  our 
Church,  and  every  sincere  Christian,  with  a  meek,  can- 
did, and  charitable  frame  of  mind  ;  without  prejudice 
or  prepossession  ;  seriously  considering  what  Chris- 
tianity is,  and  what  the  truths  of  the  Gospel  are ;  and 
earnestly  beseeching  Almighty  God  to  accompany  with 
His  blessing  every  endeavor  for  promulgating  them  to 
mankind  in  the  clearest,  plainest,  most  affecting  and 
majestic  manner,  for  the  sake  of  Jesus  Christ,  our 
blessed  Lord  and  Saviour." 


"  ALMIGHTY  AND  EVEU-LIVINO  GOD,  WE  BESEECH  THEE  TO  IN- 
SPIEE  CONTINUALLY  THE  UNIVERSAL  OHUBCH  WITH-  THE  SPIEIT  OF 
TIJUTH,  UNITY,  AND  CONCORD  :  AND  GRANT  THAT  ALL  THOSE,  WHO 
DO  CONFESS  THY  HOLY  NAME,  MAY  AGREE  IN  THE  TRUTH  OF  THY 
HOLT  WORD,  AND  LIVE  IN  UNITY  AND  GODLY  LOVE.  GRANT  THIS, 
O  FATHER,  FOR  JESUS  CHRIST's  SAKE,  OUR  ONLY  MEDIATOR  AND  AD- 
VOCATE.     AMEN." 

Book  of  Connnon  Prayer. 
Prayer  in  the  Order  for  the  Iloly  Commxinion. 


"we  sinners   do   beseech   thee  to    hear  us,  o  lord  god; 

and  that  it  may  i'lease  thee  to  liule  and  govern  thy  holy 

church  universal  in  the  eight  way  ;   we  beseech  thee  to 

hear  us,  good  lord !  " 

Book  of  Common  Prayer, 

The  Litany. 


PREFACE   TO  THIS  EDITION. 


In  the  year  1841,  thirty-seven  years  ago,  the  first 
edition  of  this  book  was  publislied  by  the  late  H.  Hunt- 
ington, Jr.,  at  Hartford,  Conn.  The  book  was  read,  in 
the  manuscript,  by  the  then  Bishop  of  Connecticut,  the 
Et.  Kev.  Thomas  Cimrch  BrowTiell,  D.  D.,  LL.  D.,  ever 
to  be  revered,  by  whom  it  was  approved  and  com- 
mended. Tlie  Kev.  George  Burgess,  afterward  the 
distinguished  Bishop  of  Maine,  then  rector  of  Christ 
Church,  Hartford,  a  very  dear  and  lifelong  friend  of 
the  author,  wlio  Avas  compelled  to  be  absent  from  that 
city,  read  the  proofs  for  him,  and  kindly  saw  the  book 
through  the  press.     It  had  his  hearty  endorsement. 

The  phrase  adopted  as  the  title  of  this  book  was  in 
those  days  seldom  if  ever  heard  ;  and  the  conceiDtion 
embodied  in  it  was  little  understood  or  appreciated. 
The  editor  of  the  New  York  Churchman^  the  late  Dr. 
Samuel  Seabury,  a  personal  friend,  of  one  school  in  the 
Church,  denounced  it,  as  representing  the  Church  to  be 
an  ecclesiastical  omnibus,  rashly  inviting  everybody  to 


18  PREFACE   TO   THIS  EDITION. 

a  place  in  it ;  wliile,  from  an  opposite  side,  the  then 
newly-elected  Bishop  of  Massachusetts,  Dr.  Eastbnrn, 
also  a  personal  friend,  belonging  to  another  school  in 
the  Church,  put  his  brand  upon  it  with  his  character- 
istic honesty,  as  representing  the  Church  to  be  alto- 
gether too  democratic.  The  Church  did  not  then  ap- 
prehend the  receptive  capabilities  of  her  divinely  cath- 
olic constitution.  It  was  not  up  to  the  idea  presented 
in  this  book.  The  prevailing  conception  of  the  Church 
in  those  days  was,  if*  likened  to  some  sort  of  vehicle,  as 
the  Church  thunderer*  of  that  day  likened  it,  that  it 
was  a  sort  of  private  and  proprietary  carriage  or  eccle- 
siastical hack,  in  which  a  few  select  friends  of  elective 
affinities  might  ride  together;  or  else  a  sort  of  eccle- 
siastical sulky,  like  those  formerly  much  used  in  hilly 
New  England,  which  could  carry  only  one.  The  idea  of 
The  Comprehensive  Church  is  now  quite  generally  ac- 
cepted, and  the  phrase  is  becoming  decidedly  familiar. 

In  the  course  of  these  years  the  book,  still  surviving 
in  a  few  hands,  has  been  quietly  doing  a  good  work, 
calling  the  attention  of  some  thoughtful  readers  to  the 
true  character  of  the  Lord's  one  Church  ;  and  there  are 
at  this  moment  several — a  considerable  number — of  the 
older  clergymen  in  our  communion,  who  were  attracted 
or  aided  to  their  present  ecclesiastical  relations  by  its 
perusal. 

*  The  New  York  Churchman. 


PREFACE  TO   THIS   EDITION.  19 

The  author  has  very  often,  especially  during  the  last 
fifteen  years,  while  this  subject  of  the  extent  or  of  the 
limits  of  Church  comprehension  has  been  forcing  itself 
upon  the  consideration  of  Christian  men,  been  solicited 
to  republish  the  book  ;  but  the  constant  pressure  of 
onerous  duties  in  his  large  missionary  diocese  has  occu- 
pied the  time  required  for  such  an  undertaking.  Within 
the  last  year  or  two  these  requests  have  been  so  urgently 
repeated  that  he  has  consented  to  comply  with  them, 
and  now  offers  it  once  more  to  the  public  as  expressing 
the  unchanged  and  still  more  matured  convictions  of  a 
life  abeady  somewhat  extended. 

The  author  may  be  pardoned  for  saying  that,  if  he 
was  a  pioneer  in  the  development  of  this  vast  subject 
of  Church  comprehension,  he  has  never  gone  back  upon 
his  early  record,  and  can  claim  at  least  the  award  of 
self-consistency.  If  he  was  somewhat  in  advance  of 
the  majority  of  his  brethren,  and  has  paid  some  penalty 
for  being  so,  he  has  "bided  his  time,"  by  God's  grace, 
and  welcomes,  with  thanks  to  God,  the  new  day  of 
tolerance  and  charity. 

The  book  is  printed  from  the  first  edition.  The 
references  to  the  canons  have  been  adapted  to  our 
more  modern  Digest  up  to  the  General  Convention  of 
1877.  The  substance  of  the  book  remains  as  it  was 
first  published,  with  only  those  verbal  and  minor  emen- 
dations— the   removal  of  redundancies  or  the  clearer 


20  PREFACE   TO   THIS  EDITION. 

presentation  of  ideas — wliicli  tlic  Ihnoi  mora  has  war- 
ranted, and  wliicli  a  review  after  so  long  a  time  lias 
suggested. 

The  special  design  of  the  book  is  to  be  borne  in 
mind  by  the  reader.  It  is  not  to  discuss  Church  his- 
tory, nor  is  it  to  elaborate  what  are  called  Church  prin- 
ciples. It  deals  with  no  question  of  the  de  jure.  It 
touches  only  the  de  facto.  It  takes  the  Church,  as 
Bishop  Brownell  expressed  himself,  "  as  it  is,'^  simply 
as  it  finds  it  to-day,  without  any  hypotheses,  assump- 
tions, or  explanations — simply  as  an  actual  existing  sys- 
tem and  institution.  It  does  not  inquire  as  to  its  annals 
or  its  theories.  It  finds  it  different,  as  it  is,  from  all 
mother  existing  systems,  in  its  comprehensiveness  ;  and 
tthe  argument  of  the  book  is  based  upon  this  fact.  There 
are  other  arguments  for  the  Church  as  strong  as  this, 
perhaps  stronger,  based  upon  history  or  upon  abstract 
principles,  or  upon  Scriptural  or  patristic  investiga- 
tions. They  are  all  weighty  in  their  places  and  lines 
of  thought ;  but  they  are  not  in  this  book,  which  fol- 
lows its  own  single  and  independent  line  of  inquiry. 
Some  may  appreciate  this  argument  who  may  not  ap- 
preciate those.  Let  us  search  for  the  truth  wherever 
and  however  it  may  be  learned. 

Finally,  when  we  have  anal^ed  this  present  system 
of  the  Protestant  Episcopal  Church  as  it  is,  and  find  it 
so  comprehensive  in  all  its  parts,  and  so  admirably  ar- 


PREFACE  TO   THIS   EDITION.  21 

ranged  as  a  basis  for  Cliristian  unity  and  ecclesiastical 
union,  we  ask,  "Who  made  this  system  ?     Where  did  it  "^ 
come  from  ?     Churchmen  did  not  invent  it  nor  make 
it.     Many  of  them  do  not  grasp  it.     Some  of  them  in 
spirit  are  very  alien  from  it.    They  inherit  it  from  their 
fathers,  and  these  again  from  theirs,  back  to  the  begin- 
ning.    If  it  be  not  man-made,  may  not  this  Compre-  • 
hensive  Church  have  come,  for  gathering  back   into  • 
one  the  scattered  flock  of  Christ,  from  the  Hand  and. 
Will  of  God  ?      In  other  words,  looking  at  this  sys-  - 
tem  among  the  other  systems  around  it,  and  as  com- 
pared with  those  of  (what  the  preface  of  our  Prayer- 
Book  calls)  "the  different  religious  denominations  of 
Christians  in  these  States,"  is  not  its  comprehensive-  » 
ness,  which  is  its  distinguishing  characteristic,  a  very  » 
strong  evidence  of  its  Divine  Original  ?  • 

But  let  the  reader  draw  his  own  conclusions.  Any 
judgment  is  worth  nothing  to  him,  except  as  it  is  sin- 
cerely, patiently,  disinterestedly,  and  positively  his 
own. 


"  O  GOD,  THE  CREATOB  AND  PEESERVEE  OF  ALL  MANKIND,  .  .  . 
MOEE  ESPECIALLY  WE  PEAY  FOE  THY  HOLY  CHUEOII  UNIVEESAL  ; 
THAT  IT  MAY  BE  60  GUIDED  AND  GOVERNED  BY  THY  GOOD  SPIRIT, 
THAT  ALL  "WHO  PROFESS  AND  CALL  THEMSELVES  CHRISTIANS  MAY 
BE  LED  INTO  THE  WAY  OF  TRUTH,  AND  HOLD  THE  FAITH  IN  UNITY 
OF  SPIRIT,  IN  THE  BOND  OF  PEACE,  Al'fD  IN  RIGHTEOUSNESS  OF  LIFE. 
,    .    .    AND  THIS  WE  BEG  FOR  JESUS    CHRIST's  SAKE.      AMEN." 

Prayer  for  all  conditions  of  men. 


CONTENTS 


CHAPTER  I. 

PAGE 

No  Christian  Union  without  Ecclesiastical  Unity— a  Comprehensive 
Church  apparently  impracticable— desired  by  all — one  to  be  pro- 
posed in  this  volume — principles  of  unity  in  the  Apostolical  and 
Primitive  Church — Eoman  Catholic  and  Protestant  non-E}iiscopal 
Churches  all  consolidated — not  comprehensive — ought  to  return  to 
primitive  principles — a  bad  habit  of  the  public  mmd — the  true  idea 
of  a  Church 35 

CHAPTER  II. 

The  Church  described  in  the  New  Testament  as  one — proved  by  Ephe- 
siaus  4:4. 41 


CHAPTER  III. 

Definition  of  Sectarism — what  it  is  not — what  it  is — essentially  hostile 
— not  realized 44 

CHAPTER  IV. 
No  necessity  for  divisions  in  our  day— apology  for  the  Continental  Re- 
formers— reply  to  several  alleged  advantages  of  divisions  and  ob- 
jections to  unity— the  Word  of  God  decisive— importance  of  con- 
sidering the  subject— state  of  division  a  state  of  sin— inditference 
the  cause  of  its  continuance — Christians  should  be  in  earnest  to  do 
their  duty 47 

CHAPTER  V, 

Evils  of  Sectarism — it  disobeys  a  divine  command — involves  the  con  • 
sequences  charged  upon  unity — produces  a  false  idea  of  the  Churcli 
— extends  and  perpetuates  error — wastes  the  energies  of  the  Church 
— ^prevents  the  conversion  of  the  world — is  the  most  efficient  ob- 
Gtacle  to  Christian  Union 52 


24  CONTENTS. 

CHAPTER  VI. 

FASE 

Tliorc  must  be  a  Comprehensive  Church — its  fundamental  principles— 
determined  by  the  nature  and  objects  of  the  Church — universality 
and  unity — liberty  and  law — compromise  and  conformity— contrast 
between  the  Comprehensive  Church  and  sectarism,        .        .        .    5'd 

CHAPTER  VII. 

Notice  of  certain  denominational  peculiarities—  a  Comprehensive 
Church  for  our  age  and  country  practicable — no  existing  Christian 
denominations  should  be  excludecTfrom  the  Comprehensive  Church, 
neither  Protestant  Episcopalians  nor  non-Episcopalians — a  question 
for  pious  non-Episcopalians, 63 

CHAPTER   VIII. 

Is  there  now  in  the  United  States  a  Comprehensive  Church,  combin- 
ing into  one  harmonious  system  the  "distinctive  peculiarities"  of 
all  the  denominations? — Is  it  any  Church  of  non-Episcopalians? — 
Is  it  the  Protestant  Episcopal  Church? — a  plan  of  unity  proposed 
— the  writer's  apology  for  his  proposition — the  existing  system  of 
the  Protestant  Episcopal  Church  proposed  as  a  basis  of  Christian 
and  ecclesiastical  unity — may  appear  strange — a  candid  judgment 
solicited, 69 

CHAPTER  IX. 

EXAUIXATION-  O?  THE   PROTESTANT  EPISCOPAL   CHURCH,    AS   IT  13. 

The  Protestant  Episcopal  Church  proposed  as  the  Comprehensive 
Church— proposition  explicit— to  be  sustained  by  facts— the  reader 
ijivited  to  look  at  the  outlines  of  the  system  of  the  Protestant  Epis- 
copal Church  as  a  system  for  Christian  and  ecclesiastical  unity- 
examination  to  be  distributed  through  twenty-one  sections,    .        .    71 

Section  I. — Definition  of  the  Protestant  Episcopal  Church  in  the  United 
States.  It  is  not  the  Church  of  Rome— it  is  not  the  Church  of 
England — it  is  a  Christian  and  Protestant  American  Church— at 
unity  with  the  ancient  and  universal  Church  of  Christ,  .        .        .    Yri 

Seo.  II. — Members.  Clergy  and  laity — always  connected  in  ecclesias- 
tical legislation  and  divine  worshij^ — Bishops  commonly  distin- 
guished from  the  other  clergy  by  their  title  of  office — all  Christians 
may  be  members  of  the  Protestant  Episcopal  Church,    .        .        .90 

Sec.  III. —  Territorial  Divisions.  The  Protestant  Episcopal  Church  . 
co-exteasivc  with  the  United  States — all  one  Church — its  unity 


CONTENTS.  25 

PAGE 

represented  in  the  General  Convention — Diockses  the  subdivisions 
of  the  whole  Church — represented  in  Diocesan  Conventions — com- 
bination, formation,  size,  and  Episcopal  charge  of  Dioceses — inde- 
pendence of  Dioceses — present  number  of  Dioceses  and  Bishops — 
Parishes  the  subdivisions  of  Dioceses — independence  and  rights 
of  parishes— parochial  officers — the  territorial  divisions  of  the 
Protestant  Episcopal  Church  convenient  for  unity,  ,        .        .        .92 

Sec.  IV. — Laws.  All  written— made  by  the  whole  Church— laws  of 
the  General  Convention— laws  of  the  Dioceses— the  election  of 
wardens  and  vestry,  and  the  use  of  the  clerical  dress,  common  cus- 
toms— liberty  in  everything  not  defined  by  law — clear  laws  advan- 
tageous for  unity, 98 

Seo.  V. —  Government.  Democratical — representative.  Parish  Meet- 
ings— the  original  sources  of  government — their  various  powers — 
how  composed — elect  wardens  and  vestry — powers  and  duties  of 
these  officers — an  instituted  rector  is  chairman — elect  lay  delegates 
to  the  Diocesan  Conventions.  Diocesan  Conventions — their  du- 
ties and  powers — meet  annually — composed  of  clergy  and  laity — 
mode  of  conducting  business — the  Bishop  the  chairman- elect 
standing  committees — duties  of  these  committees — elect  clerical 
and  lay  deputies  to  the  General  Convention.  General  Conven- 
tion— its  duties  and  powers  to  provide  general  legislation  and  pro- 
mote unity — composed  of  bishops,  clergy,  and  laity — meets  trien- 
nially — is  in  two  houses,  each  has  a  veto  on  the  other,  each  equal 
— House  of  BisJiops — how  composed — senior  Bishop  presides — mode 
of  conducting  business — House  of  Clerical  and  Lay  Deputies — how 
composed — mode  of  conducting  business— the  vote  by  a  division 
of  orders — by  this  the  clergy  and  laity  have  a  veto  upon  each  other. 
CoiniENTs — ^gnalogy  between  the  ecclesiastical  institutions  of  the 
Protestant  Episcopal  Church  in  the  United  States  and  the  civil  in- 
stitutions of  the  United  States — government  of  the  Protestant 
Episcopal  Church  very  comprehensive — primitive — combines  the 
three  elements,  the  Episcopal,  the  Presbyterial,  the  Congrega- 
tional— ajust  sj'stem — broad  enough  to  imite  all  Christians,  ,        .  101 

Sec.  VI. — Ordination  and  Duties  of  Ministers.  Three  orders  or  de- 
grees of  ministers — Deacons  the  lowest — Presbyters  next — Bishops 
the  highest — rules  concerning  ordination — candidates  for  orders — 
testimonials  of  Standing  Committee — preparatory  steps  of  a  Deacon 
— of  a  Presbyter — of  a  Bishop — all  promise  conformity  to  the  doc- 
trine, discipline,  and  worship  of  the  Protestant  Episcopal  Church 
— duties  of  ministers — explained  in  the  ordinals — as  commonly  un- 

2 


26  CONTENTS. 

PAGE 

derstood — scope  and  variety  of  clerical  influence — the  judgment  of 
all  denominations  here  approved, 121 

Sec.  VII. — nights  of  the  Bishops  and  Clergy.  Each  order  has  a  sep- 
arate right  in  legislation — a  right  to  fulfil  its  duty  without  restraint 
— ordinary  rights — those  of  the  clergy  well  understood — those  of 
the  bishops  misunderstood — proper  to  explain — their  rights  all  de- 
fined by  the  laws  of  the  Church — no  arbitrary  ofl^icial  power  of 
bishops — they  cannot  be  oppressive — for  several  reasons — from  the 
organization  of  the  Church — they  are  subjects  of  discipline — under 
public  opinion — depend  on  the  clergy  and  laity — are  elected  by 
the  Diocesan  Conventions — subject  to  their  control — the  bishops 
are  good  and  trustworthy  men — elected  for  this  reason — we  appeal 
to  their  character — are  thankful  for  them — the  system  of  the  Prot- 
estant Episcopal  Church  a  medium  between  extremes — invites  to 
unity, ".        .  126 

Sec.  VIII. — Admission  to  the  Sacraments.  Principles  of  Church  mem- 
bership important — two  sacraments — admission  to  baptism — re- 
quisites— belief  in  the  Scriptures  and  earnest  self-consecration  to 
the  service  of  Christ — no  requisites  beyond  the  spiritual  character 
of  a  Christian — admission  to  the  Lord's  Supper — through  confir- 
mation, which  is  the  resumption  of  the  baptismal  obligation — sac- 
raments open  to  all  true  disciples  of  Christ — free  as  the  Saviour's 
blood.^the  Church  has  no  right  to  restrict  them  from  any  who  love 
their  Lord — the  clergy  bound  to  administer  them — liable  to  pun- 
ishment if  ai'bitrary — no  substitution  of  human  traditions  in  place 
of  the  Divine  commandments — the  sacraments  of  the  Protestant 
Episcopal  Church  open  to  all  Christians  in  our  land,      .        .        .131 

Sec.  IX. — Creeds.  Enumeration  of  the  creeds  of  the  Protestant  Epis- 
copal Church — in  what  respects  the  creeds  are  obligatory  upon  the 
members  of  the  Church— the  laity — the  clergy— the  Apostles' 
Creed  only  to  be  believed  and  confessed  ex  animo — the  creeds 
are  adopted  by  the  majority  of  the  whole  Church  in  the  Gen- 
eral Convention — the  benefit  of  the  creeds — why  the  Church  re- 
quires any  creed — no  other,  more  minute  and  explicit  than  the 
Apostles'  Creed,  ought  to  be  required  for  admission  to  the  sacra- 
ments— the  system  of  the  Protestant  Episcopal  Church  in  regard  to 
her  creeds  favorable  to  the  discovery  and  the  security  of  Christian 
truth— the  Protestant  Episcopal  Church  fitted  for  the  union  of  all 
Christians  who  love  their  Lord  supremely,  and  each  other  alfec- 
tionatcly  and  forbearingly, 140 


CONTENTS. 


27 


PAGK 

Sec.  X.— Doctrine.  The  doctrine  of  the  Protestant  Episcoiial  Church 
scriptural  and  practical— enumeration  of  some  prominent  doctrines 
—reference  to  standards— the  position  of  the  Protestant  Episcopal 
Church  in  relation  to  doctrines  connected  with  the  philosophy  of 
religion— the  Thirty-nine  Articles— especially  the  seventeenth  ar- 
ticle—controversies concernLngthem— formerly— now  ceased— ben- 
efit of  the  controversy— history  of  the  Articles— their  sense  in  the 
English  Churoh— to  be  literally  and  liberally  interpreted— quota- 
tions from  Bishop  Burnet  and  Bishop  White— both  Calvinists  and 
Arminians  always  in  the  English  Church— subscriptions  of  the 
clergy- history  of  the  Articles  of  the  Protestant  Episcopal  Church 
in  the  United  States— established  in  1801— are  articles  of  peace— 
both  Calvinists  and  Arminians  in  the  Protestant  Episcopal  Church 
—members  of  this  Church  free  to  be  either,  and  to  discuss  their 
opinions— both  clergy  and  laity— but  the  pulpit  is  protected  from 
both— the  clergy  to  preach  only  Scripture— these,  if  they  please,  as 
Scripture,  but  not  as  a  system— neither  Calvinism  nor  Arminianism, 
as  such,  may  be  advocated  or  be  condemned  in  the  pulpit— only 
the  Word  of  God  to  be  preached— proved— the  Protestant  Epis- 
copal Church  well  arranged  to  unite  all  Christians  of  all  opposing 
views  on  these  subjects, I417 

Sec.  XI.— Discipline.  The  Discipline  of  the  Protestant  Episcopal 
Church  not  arbitrary— regulated  by  law— the  occasions  defined  by 
the  General  Convention— the  modes  by  the  Diocesan  Conventions 
—the  subjects.  The  Ministry— degrees  of  discipline— enumeration 
of  offences  liable  to  discipline— prosecutors— candidates  for  orders 
liable  as  laymen— mode  of  trial  of  ministers— eacli  order  tried  by 
peers  — sentence  pronounced  by  the  Bishop.  The  'Lkity— occa- 
sions and  mode  of  discipline— right  of  appeal— first  to  the  Bishop 
—then  to  a  special  Ecclesiastical  Diocesan  court.  Discii^line  of  the 
Protestant  Episcopal  Church  rather  merciful  than  austere— de- 
fended—open  to  improvement— present  principles  just— proper  to 
an  all-embracing  Church, 15g 

Sec.  XU.— Public  Worship.  In  the  Protestant  Episcopal  Church  by 
precomposed  formularies— shall  not  discuss  their  propriety— the 
substance  of  them  generally  approved  and  admired— reference  to 
an  answer  to  some  objections— generally  used  by  dissenters  in 
England— not  in  this  country— but  preferred  by  many  of  the  pious 
and  intelligent  non-Episcopal  clergy,  and  by  many  of  their  lay- 
men, in  our  country— the  festivals  and  fasts  of  the  Protestant  Epis- 
copal Church  observed  in  many  denominations— the  reading  of  the 


28  CONTENTS. 

PAGE 

Bible  without  note  or  comment  in  public  worsbip  becoming  more 
common  in  other  denominations — also  the  responsive  reaclinjj  of 
the  Scriptures  and  responsive  worship  better  understood — the  Lit- 
urgiesof  the  Protestant  Episcopal  Churcli  under  the  control  of  the 
Church^may  be  changed  by  a  majority  (in  the  General  Conven- 
tion) to  any  extent,  even  to  abrogation — subject  of  changes  some- 
times discussed — when  necessary  or  generally  desired  will  be  ac- 
complished— those  who  love  uniformity  or  order  of  some  sort  in 
public  worship  may  be  united  in  the  Protestant  Episcopal  Church,  1G2 

Sec.  XIII. — Bights  of  the  Laity.  Arrangement  under  a  single  view  of 
previous  observations — the  Laity  an  order  in  the  Protestant  Epis- 
copal Church — their  rights  in  parishes — rights  in  Diocesan  Con- 
ventions— rights  in  the  standing  committees — rights  in  the  Gen- 
eral Convention — rights  of  Church  membership— rights  in  ecclesi- 
astical trials  of  discipline — rights  of  full  and  perpetual  self-protec- 
tion—their peculiarity  as  a  constituent  order  in  the  Church  insisted 
upon — the  Protestant  Episcopal  Church  worthy  of  the  approbation 
of  all  Christians, 169 

Sec.  XIV. — Baptism.  The  meaning  of  Baptism  —  explained  in  the 
Twenty-seventh  Article — the  Baptismal  Service  to  be  interpreted 
by  this  Article — doctrine  compared  with  the  standards  of  the 
Methodist,  the  Presbyterian,  and  the  Congregational  Churches — 
the  mode  of  Baptism — dipping  or  aftusion— adults  and  infants — re- 
quisites for  Baptism — witnesses  for  adults — sponsors  for  children — 
duties  of  witnesses  and  sponsors — Baptism  followed  by  confirma- 
tion— will  be  shown  to  meet  the  views  of  all  Christians — Baptism 
the  Sacrament  of  the  Confession  of  Christ— this  the  view  of  the 
Protestant  Episcopal  Church — a  Scriptural  view — two  conditions 
of  salvation,  Faith  and  Baptism— St.  Mark— a  spiritual  condition 
and  an  apparently  ceremonial  one — confession  of  Christ  in  Bap- 
tism—St. Luke— St.  Matthew— St.  Paul  in  Eomans — history  of  the 
Acts — confession  of  the  Eunuch— St.  Paul  in  1  Corinthians— 1 
Peter — Baptismal  Confession  a  part  of  Baptism — history  of  the 
Church — Infant  Baptism  reconcilable  with  the  Baptismal  Con- 
fession,        174 

Seo.  XY.—  ConJirmatio7i,  the  Sequel  or  Complement  of  Infant  Baptism. 
Confirmation  follows  Baptism — reasons  for  this  rule — the  rite  of 
admission  to  the  Lord's  Supper — no  new  obligation  assumed  in  it 
— the  reassumption  of  the  baptismal  obligation— analogous,  in 
part,  to  the  "  owning  of  the  Christian  Covenant"  in  other  denom- 


CONTENTS.  29 

PAGE 

inations — some  grounds  on  which  Confirmation  is  defended — spe- 
cial consideration  of  the  relation  of  Confirmation  to  Infant  Baptism 
— Baptism  implies  voluntary  confession  of  Christ  after  faith — In- 
fant Baptism  imperfect  without  some  rite  attached  to  it,  as  a  se- 
quel, for  adult  confession — Confirmation  this  rite — supported  by- 
legal  analogies— this  the  view  of  the  Protestant  Episcopal  Church 
— proved — importance  of  Confirmation — a  part  of  a  comprehensive 
system — the  Protestant  Episcopal  Church  differing  from  all  other 
Protestant  communions  in  this  matter,  and  reconciling  them— the 
foregoing  piinciples  applied  to  the  system  of  Pedobaptist  Churches 
— which  are  faulty— may  be  reformed  by  the  system  of  the  Prot- 
estant Episcopal  Church  —  applied  to  the  views  of  Baptists 
—Confirmation  shown  to  be  de  facto  adult  baptism  — may  bo 
by  immersion — Baptists  may  consistently  with  their  principles 
unite  with  the  Protestant  Episcopal  Church — and  even  present 
their  children  to  the  Lord  in  the  ordinance  of  Infant  Baptism  in 
the  Protestant  Episcopal  Church — objection  answered — our  view  in 
perfect  accordance  with  the  Congregational  system  of  Baptists — 
ConfiiTuation,  being  <f<;/arfo  adult  baptism,  is  in  hannony  with  a 
de  facto  ministry  and  de  facto  sacraments,  such  as  Baptists  ac- 
knowledge and  maintain— the  Protestant  Episcopal  Church  well 
qualified  to  imite  both  Pedobaptist  and  Baptist  communions,  and 
thus  to  restore  the  unity  of  the  Church  of  Christ,    .        .        .        .185 

Sec.  XVI. — Tlie  Supper  of  the  Lord.  The  meaning  of  the  Lord's 
Supper  in  the  Protestant  Episcopal  Church — proved  from  stand- 
ards— Qualifications  for  the  Lord's  Supper — whatsoever  may  be 
included  in  a  worthy  discipleship  of  Christ — proved  from  standards 
— the  views  of  the  Protestant  Episcopal  Church  commend  them- 
selves to  all  Christian  people, 202 

Sec.  XVII. — Literary,  Educational,  Benevolent^  and  Missionary  Asso- 
ciations. Literary  institutions — enumeration  of  some — for  males 
and  females — two  General  Education  Societies — Diocesan  Educa- 
tion Societies— subject  of  Christian  education  under  the  considera- 
tion of  the  General  Convention — General  Sunday-School  Union — 
Diocesan  and  Local  Sunday-School  Societies — General  Theological 
Seminary — Diocesan  Theological  Seminaries — various  Diocesan 
Bible  and  Tract  and  Common  Prayer  Book  Societies — American 
Bible  and  Tract  Societies — various  Diocesan  Benevolent  Societies 
— various  Diocesan  Missionary  Societies — City  Mission  Societies — 
the  General  Missionary  Society — notice  of  its  constitution — great 
evangelical  principles  asserted  in  it — its  operations — money  col- 


30  CONTENTS. 

PAGE 

lected  and  expended  by  it — its  principles  such  as  to  win  the  assent 
of  all  Christians, 212 

Sec.  XVIII. — Liberty.  Replies  to  several  inquiries — liberty  in  the 
Protestant  Episcopal  Church — to  join  voluntary  and  benevolent 
societies — to  form  associations  for  religious  improvement— to  offer 
extemporaneous  prayers — to  engage  in  social  meetings  for  religious 
purposes — to  make  special  efforts  for  the  good  of  souls — statement 
of  a  grand  principle  of  liberty  in  the  Protestant  Episcopal  Church 
— this  Church  therefore  dear  to  all  friends  of  religious  liberty,        .  219 

Seo.  XIX. — Adaptiveness.  The  Protestant  Episcopal  Church  adaptive 
to  all  circumstances  of  society,  and  all  the  temperaments  and  hab- 
itudes of  men— thus  proved  a  true  Church — accordant  with  the 
design  of  the  Church— importance  of  adaptiveness— folly  of  estab- 
lishing a  Church  on  different  principles— necessity  of  adaptiveness 
illustrated— the  opposite  of  adaptiveness  a  fundamental  error  in 
sectarism— lessons  from  the  history  of  the  past— the  Church  may 
not  forbid  anything,  and  may  use  everything,  but  sin — objec- 
tions answered — no  evils  resulting  from  adaptiveness  in  the  Prot- 
estant Episcopal  Church — such  evils  cannot  exist  in  it — illustrated 
— the  writer's  advice  to  his  Christian  brethren — a  word  to  Episco- 
palians— the  Protestant  Episcopal  Church  founded  on  the  most  ex- 
pansive principles, 222 

Sec.  XX. — Religious  Devotion  and  Action.  Two  tests  of  a  Church. 
Religious  Devotion — Formularies  of  the  Protestant  Episcopal 
Church — high  spirituality— order  of  services — holy  men  of  the 
Church — distinction  between  the  system  of  the  Protestant  Episco- 
pal Church  and  other  systems  for  the  production  of  devotion.  J?e- 
ligious  Action — variety  and  arrangement  of  evangelical  subjects — 
in  connection  with  libi'ty — and  with  adaptiveness — the  Protestant 
Episcopal  Church  the  revival  Church  of  the  United  States — work- 
ing of  the  system — such  a  Church  shoidd  bo  dear  to  all  true  Chris- 
tians, .        , 230 

Sko.  XXI.  Comprehensive  Traits.    If  the  Protestant  Episcopal  Church 
be  the  Comprehensive  Church,  it  becomes  the  privilege  if  not  the 
duty  of  all  Christians  to  unite  themselves  with  it — extent  of  this 
duty — a  recapitulation  of  the  various  comprehensive  traits  eluci- 
dated in  the  preceding  sections— the  Protestant  Episcopal  Church  « 
proved  to  be  the  Comprehensive  Church — the  only  Church  founded  ♦ 
successfully  and  completely  upon  the  maxim  of  the  primitive  and  ♦ 
Apostolical  Church — there  are  few  even  of  its  own  members  who  , 


CONTENTS.  3X 

PAGE 

understand  its  comprehensiveness— this  Church  not  originated  by 
human  wisdom  or  accident— it  is  a  system  provided  by  the  gra- 
cious providence  of  the  Lord,  for  the  Christian  and  ecclesiastical 
unity  of  all  His  disciples, 243 

CHAPTER  X. 

Conclusion— mode  in  which  our  subject  has  been  treated— the  Protes- 
tant Episcopal  Church  comprehensive— none  other  like  it— another 
aspect  of  this  Church— enumeration  of  certain  principles  prelim- 
inary to  the  exhibition  of  it— the  Protestant  Episcopal  Church  a 
platform  on  which  Christians  may  meet  and  perfect  a  plan  of  unity 
—this  proved— the  means  of  unity  are  provided  if  Christians  will 
use  them— the  Protestant  Episcopal  Church  capable  of  infinite 
niodification- invites  all  Christians  to  imite  in  it  and  modify  it  as 
they  please— objection  answered— the  system  of  the  Protestant 
Episcopal  Church  further  opened— a  beautiful  and  grand  scheme- 
sin  of  negligence  on  this  subject- a  call  to  unity— deprecation  of 
false  unity — advantages  of  true  unity— call  upon  the  laity— call 
upon  the  clergy — our  plan  submitted  to  the  candid  judgment  and 
honest  decision  of  the  Christian  public, 249 

Appendix, 259-292 


O  ALMIGHTY  GOD,  WHO  HAST  BTTILT  THY  OHUEOH  UPON  THE 
FOUNDATION  OF  THE  APOSTLES  AND  PROPHETS,  JESUS  CHRIST  HIM- 
SELF BEING  THE  HEAD  COENEE-STONE  ;  GRANT  US  SO  TO  BE  JOINED 
TOGETHER  IN  UNITY  OF  SPIRIT  BY  THEIB  DOCTRINE,  THAT  WE  MAY 
BE  MADE  AN  HOLY  TEMPLE  ACCEPTABLE  UNTO  THEE;  THROUGH 
JESUS   CHEIST   OUR   LORD.       AMEN." 

Collect  for  St.  Simon  and  St.  Jade's  Day. 


CHRISTIAN    UNITY 


ECCLESIASTICAL    UNION 


I   BELIEVE   IN   THE   HOLY    CATnOLIO   CHURCH,    THE   COMMUNION 
OF  SAINTS." 


Book  of  Goinmon  Prayer. 

The  Apostles''  G-  ecd. 


THE 

COMPEEHEKSIYE   OHUECH. 


CHAPTER  I. 


No  Christian  union  without  ecclesiastical  unity — a  Comprehensive  Church 
apparently  impracticable — desired  by  all — one  to  be  proposed  in  this 
volume — principles  of  unity  in  the  apostolical  and  primitive  Church — 
Roman  Catholic  and  Protestant  non-Episcopal  Churches  all  consoli- 
dated, not  compreliensive — ought  to  return  to  primitive  principles — a 
bad  habit  of  the  public  mind — the  true  idea  of  a  Church. 

The  little  work  here  addressed  to  the  Christian  pub- 
lic proposes  a  plan  of  union   to  the  various  denomi- 
nations of  Christians  in  our  country.      The  writer  is  • 
convinced  that  Christian  union  can  never  be  effected 
except  upon  some  plan  of  ecclesiastical  unity — some  - 
system  of  a  Church  hroad  enough  to  "allow  all  sincere- 
and  humble-hearted  disciples  of  our  Lord  to  unite  upon  » 
it — a  comprehensive  system,  which  shaU  combine  natur- " 
ally  and  harmoniously  the   chief   peculiarities   of   the  f 
various  denominations  in  our  land.  •* 

At  first  sight  it  seems  impossible  that  a  model  of  a 
Church  can  be  proposed  which  shall  bring  together 
into  one  the  systems  which  now  conflict — the  very 
"distinctive  peculiarities"  which  have  hitherto   sepa- 


36  THE   COMPREHENSIVE   CHURCH. 

rated  sects.     If,  however,  a  model  like  this  referred  to 
can  be  found,  it  will  commend  itself,  of  course,  to  the 
consideration  and  approval  of  all  Christian  people  ;  for 
we  are  fain  to  believe  that  none  are  desirous  to  perpet- 
uate the  unhapjjy  dissensions  of  the  religious  commu- 
nity, and  all  would  be  glad  to  further  any  plan  which 
,  warrants  a  reasonable  expectation  of  unity.      Such  a 
•  model  will,  in  due  time,  be  proposed  in  this  volume, 
t       The  grand  principles  upon  which  the  apostoHcal  and 
•primitive  Church   was   organized   seem  to  have  been 
all  embodied  in  that  f amJHar  but  noble  maxim  :  "  In 
necessariis  unitas  ;  in  non  necessariis  hbertas  ;  in  omni- 
bus caritas  " — unity  in  essentials  ;  liberty  in  non-essen- 
tials ;    love  in  everything.      As   far  as  we  can  learn 
from  the  history  of  the  E'ew  Testament,  and  from  the 
topics  discussed  in  the  writings  of  the  earliest  fathers, 
and  from  the  few  historical  records  of  the  first  cen- 
turies, this  maxim  appears  to  have  been  very  fully  and 
beautifully  illustrated. 

But  the  desire  of  power  so  natural  to  man  began 

directly  to  manifest  itself,  and  the  principles  embodied 

in  that  maxim  were  soon  departed  from ;  and  the  long 

history  of  the   Christian  Church,  from  a  very  early 

period,  has  proved  the  folly  and  the  danger  of  leaving 

the   true   principles   of  its   organization.      From  that 

period  to  the  present  there  has  been  a  valuable  lesson 

taught  to  them  who  wiU  receive  it.     Would  that  the 

^  lesson  may  be   profitably  learned  !      It  is,  .that  there 

Jf  ,  must  be  a  unity  in  the  Christian  Church,  and  this  must 

J)e  unity  in  essentials ;  and  that  to  attempt  to  go  be- 

.  yond  this,  and  accomplish  imity   in  non-essentials,  is 

,  inevitably  to  destroy  the  purity  and  the  glory  of  the 


THE   COMPREHENSIVE   CHURCH.  37 

» Church,  and  to  introduce  the  most  lamentable  evils. 
The  lesson  has  been  exemplified  most  clearly,  although 
differently,  in  the  two  great  epochs  of  ecclesiastical  his- 
tory— that  which  preceded  the  Protestant  Reformation, 
and  that  which  has  followed  the  Reformation ;  it  has 
been  exemplified  first  in  the 'history  of  the  Roman 
Catholic  Church,  and  next  in  that  of  Protestant  Chris- 
tendom, as  we  will  briefly  elucidate. 

It  is  evidently  a  Scriptural  truth  that  the  Churcli* 
must  be  "  one  body,"  both  in   respect  of  its  external* 
unity  and  of   its  internal  unity  ;    and  this  truth  has 
been  acknowledged  as  a  practical  and  necessary  prin- 
ciple by  Christians  of  every  name  and  in  every  age, « 
the  present  as  well  as  the  past.     But  the  fault,  in  the 
case  of   Protestants  and  Roman   Catholics  alike,  has 
been  that  their  idea  of  unity  has  been  erroneous  and  • 
excessive  ;  that  they  all  have  aimed  at  too  much  unity  ;» 
that  in  their  conceptions  they  have  substituted  consol-  • 
idation  for  unity ;  and  that,  instead  of  striving  to  form* 
simply  a   united  Church,  they  have  been   continually* 
striving  to  make  a  consolidated  Church.     Thus  if  the* 
mind  of  Christendom  had  always  adhered  to  its  first 
l^rinciples,  and  had  never  forgotten  that,  in  order  to 
have  "  unity  in  essentials,"  there  must  always  be  al-  • 
lowed  "  liberty  in  non-essentials,"  the  monstrous  and ' 
long  -  continued   scheme   connected   with    the   Papacy 
would  never  have  been  originated ;  or  if  it  had  been 
possibly  originated,  it  could  never  have  been  consum- 
mated.     The  whole  scheme  of    the  Roman   Catholic  * 
Church  was  a  legitimate  creation,  a  gradual  result,  of ' 
the  false  conception  of  unity.     The  Roman  Catholic  • 
Church  was  not  a  united,  but  a  consolidated  Church. 


38  THE   COMPREHENSIVE   CHURCH. 

So,  too,  if  Protestants  (at  least  in  tlic  second  genera- 
tion after  the  Reformation)  had  gone  back  to  primitive 
principles,  and  had  never  persisted  in  their  attempts, 
each  to  compel  the  others  into  an  exact  agreement  with 
itself,  upon  points  not  indispensable  to  the  great  end  of 
the  Church — the  preservation  and  extension  of  gospel 
truth,  and  the  conforming  of  Christ's  disciples  to  His 
image — there  never  would  have  been  the  divisions 
which  have  sullied  the  lustre  of  Protestantism.  The 
countless  and  conflicting  sects  of  an  age  in  other  re- 
spects free  are  the  immediate  products  of  the  same 
false  conception  of  unity.  Each  sect  is  not  a  united, 
but  a  consolidated  Church. 

Is  it  too  late  to  return  to  first  principles  ?  Is  there 
no  wisdom  in  the  history  of  the  past  which  we  may 
apply  to  the  benefit  of  the  present  age  ?  Ought  not  the 
effort  at  consolidating  the  Church  to  be  immediately 
and  forever  abandoned,  when  the  experience  of  ten  cen- 
turies of  Papal  supremacy,  and  that  of  three  centuries 
of  Protestant  dissension,  have  given  their  common  and 
conclusive  testimony  that  the  effort  is  not  only  abortive 
but  ruinous  ?  Cannot  the  Church  once  more  have  true 
unity,  and,  in  its  future  experience,  be  ever  warned  to 
its  safety  by  the  two-fold  teachings  of  the  past  ? 

In  the  view  of  the  writer  there  is  a  fundamental 
difliculty,  which,  it  would  seem,  needs  only  to  be  ex- 
posed in  order  to  be  removed  ;  and  it  is  that  the  idea 
■  of  a  Comprehensive  Church  is,  in  our  day,  a  new  idea. 
"We  have  been  so  nmch  in  the  habit  of  looking  at 
churches  through  the  medium  of  sectarian  preposses- 
sions, that  the  idea  seems  complicate  and  diflScult  of 
apprehension.     The   habit   of   the   whole   comnmnity, 


THE   COMPREHENSIVE   CHURCH.  39 

througli  the  influences  of  sectarian  education,  is  invari- 
ably to  associate  contractedness  with  the  mention  of  a 
church ;  to  suppose  that  there  can  be  no  such  thing  as 
an  ecclesiastical  organization  except  it  be  exclusive 
and  arbitrary.  This  is  a  bad  habit ;  and  it  is  not  one 
of  the  least  evils  of  sectarism  that  it  has  wrought  such 
a  mistake  upon  the  public  mind.  We  wish  our  readers 
to  Hft  themselves  above  this  habit,  to  form  in  their 
minds  clearly  the  thought  that  there  can  be  a  Compre- 
hensive Church. 

What  is  a  Church  ?     It  is  an  association  of  all  the  • 
true  disciples  of  Christ,  acknowledging  His  gospel  for. 
their  rule  of  faith  and  practice,  of  every  variety  of  pcr-« 
sonal  opinion  and  talent  and  temperament  and  condi-' 
tion.     To  our  mind  the  very  nam^e  of  a  Church  sug-* 
gests  the  most  comprehensive  idea.     But  the  habit  of  • 
the  public  thought  is  different,  and  we  lament  the  fact. 
The  object  of  a  Church  is  the  continuing  and  extending, 
of  the  worship  and  service  of  God,  according  to  the- 
gospel ;  and  when  this,  the  only  object  of  an  ecclesias-  • 
tical  system,  is  effected,  all  other  things  should  be  left  • 
in  the  liberty  of  nature.      A  Church   founded  upon  • 
these  principles  is   the  only  one,  we   confess,   which 
commends  itself  to  our  sympathies ;    and  we   cannot 
acknowledge  one  which  rests  upon  a  narrower  founda- 
tion as  illustrating  the  true  idea  of  a  Christian  Church. 
We  believe  there  is  truth  as  well  as  beauty  in  the  pious 
philosophy  (partially  quoted  on  our  title  page)  of  tlie 
eloquent    Lactantius,   where    he   writes :    "  The    only 
Catholic  or  universal  Church  is  that  which  retains  the 
true  cultus.     This  is  the  fountain  of  truth,  this  is  the 
home  of  faith,  this  is  the  temple  of  God.     But,  since  • 


40  THE   COMPREHENSIVE   CHURCH. 

^  tliere  are  many  associations  of  separatists,  wlio  all  think 

•  that  themselves  are  especially  Christians,  and  each  of 
.whom  thinlvs  that  his  own  is  the  Catholic  Church,  let 

•  it  be  known  that  only  that  is  the  true  Church  in  whicli 

•  are  confession  and  penitence,  and  which  is  able  to  cure 
,  the  manifold  sins  and  sufferings  to  which  the  imbecihty 
♦of  the  flesh  is  subject." 

One  mark  of  a  true  Church  must  always  he  its 
,  comjyrehensiveness.  This  is  the  prominent  idea  in  that 
old  maxim  familiar  to  controversialists  that,  one  of  the 
marks  of  a  true  Church  is  its  catholicity  /  and  for  this 
characteristic,  which  qualifies  it  for  the  accomplishment 
of  Christian  unity,  we  love  the  ecclesiastical  system  to 
which  the  patient  attention  of  the  reader  will  be  pres- 
ently sohcited. 


CHAPTEE  II. 

The  Church  described  in  the  New  Testament  as  one — proved  by  Ephe- 
8ian3  4 :  4. 

It  is  proper  to  remind  the  reader,  in  the  very  be-  * 
ginning  of  our  reasonings,  that  there  is  but  one  Chnrch* 
recognized  in  the  Scriptures,  and  that  in  the  apostolic  • 
age  there  was  no  such  person  known  as  a  Christian* 
who  was  not  a  member  of  this  one  Church  ;  the  terms* 
were  then  synonymous.     When,  at  the  very  first,  the* 
doctrines  of  Christ  were  preached,  and  men  became 
converts  to  his  faith,  we  learn  that  "  the  Lord  added  to 
the  Church  daily  such  as  should  be  saved  "  (Acts  2  :  47) ; 
and,  at  the  close  of  liis  long  and  laborious  life,  St.  Paul 
writes  to  the  Christian  believers :  "  We  are  all  baj)tized 
into  one  'body  "  (1  Cor.  12:13);  and  he  tells  us,  in  many 
passages  of  his  ej)istles,  that  "  the  Church  is  the  lodij  of 
Christ''  (Eph.  1 :  23;  CoL  1 :  24  ;  1  Cor.  12  :  27).     It 
is  clear  enough,  from  these  and  other  similar  passages, 
that  St.  Paul  and  the  other  writers  of  the  !New  Testa- 
ment did  regard  the  Church  as  one  external  society  in 
the  midst  of  the  world,  testifying  to  the  one  Christ  and 
Lord  ;  and  that  they  never  contemplated  but  one,  except 
as  it  consisted  of  local  congregations  in  the  unity  of  one 
external  fellowship. 

To  dwell  upon  only  a  single  passage,  which  is  de- 


42  THE   COMPREHENSIVE   CHURCH. 

cisive,  and  is  enough,  as  the  Word  of  God,  to  compel 
.  our  assent,  we  refer  to  that  which  is  our  motto :  "  There 
is  one  hody  "  (Eph.  4  :  4).  St.  Paul  was  exhorting  the 
•  Ephesian  discijDles  to  Christian  unity :  "  I,  therefore, 
the  prisoner  of  the  Lord,  beseech  you,  that  ye  walk 
wortliy  of  the  vocation  wherewith  ye  are  called,  with 
all  lowliness  and  meekness,  with  long-suffering,  forbear- 
ing one  another  in  love,  endeavoring  to  keep  the  unity 
of  the  spirit  in  the  bond  of  peace."  This  exhortation 
he  enforces  by  several  powerful  considerations  :  "  There 
is  one  body,  and  one  spirit,  even  as  ye  are  called  in  one 
hope  of  your  calling  ;  one  Lord,  one  faith,  one  baptism, 
one  God  and  Father  of  all,  who  is  above  all,  and  through 
all,  and  in  you  all."  Here  are  no  less  than  seven  rea- 
sons, supposed  to  be  familiar  and  admitted,  for  the  en- 
forcement of  Christian  unity.  At  the  head  of  these 
stands  our  motto,  "  There  is  one  hody^ 

There  was,  then,  but  one  Church  recognized  by 
these  Ephesian  disciples,  and  in  this  fact  was  a  con- 
straining motive  to  unity.  The  phrase  "  one  hody " 
has  reference  to  the  external  organization  of  the 
Church,  its  outward  unity  and  discipline  ;  for  the  word 
"  hody  "  is  never  employed  in  reference  to  any  internal 
emotion  or  affection  ;  and,  besides,  it  is  followed  by  the 
assertion,  "  there  is  one  spirit,"  as  a  separate  and  inde- 
pendent idea.  For  still  another  reason,  it  cannot  mean 
"  one  body  "  in  respect  of  affection^  because  the  fact  of 
there  being  "  one  body  "  is  adduced  for  the  very  pur- 
pose of  recommending  a  unity  of  affection,  and  there 
would  be  no  argument  at  all,  if  the  apostle  is  supj)osed 
to  say :  "  Be  ye  all  united  in  affection,  because  ye  are  all 
united  in  affection."     St.  Paul  was  never  so  weak,  so 


THE   COMPREHENSIVE   CHURCH.  43 

inconsistent,  as  tliis.  The  plirase  refers  to  the  external 
unity  of  the  Church,  and  thus  the  argument  has  great 
force  :  "  There  is  one  body,  that  is,  one  Church.  Christ 
intends  to  have  only  one  body,  and  his  disciples  must 
therefore  keep  the  unity  of  the  spirit  in  the  bond  of 
peace,  and  not  divide  or  rend  the  body  by  dissensions, 
and  thus  thwart  the  purjjose  of  Him  who  is  the  one 
Head  over  all  things  to  the  Church,  which  is  His  body." 
Thus  this  passage  is  unanswerable  evidence  that  in  the 
inspiration  of  St.  Paul  there  is  not,  and  ought  not  to 
be,  but  one  outward  visible  Church. 

Reminding  the  reader  that  the  Sacred  Scriptures 
recognize  but  one  Comprehensive  Church,  and  that 
what  the  inspired  apostles  and  founders  of  the  Church 
maintained  as  great  principles  of  duty  have,  lost  none 
of  their  force  by  tlio  lapse  of  time  or  by  the  prevalence 
of  discords  (for  "  heaven  and  earth  shall  j^ass  away,  but 
my  word,"  says  the  Lord,  "  shall  not  pass  away  "),  we  in- 
vite him  still  to  accompany  us  in  the  further  coiii'se  of 
our  reflections. 


CHAPTEE  III. 

Definition  of  Sectarism — what  it  is  not — what  it  is — essentially  hostile — 
not  realized. 

The  Word  of  God  declares  that  tliere  is  not,  and 
oiiglit  not  to  be,  but  one  Clrarcb.  We  pro2")ose  to  sliow 
tliat  only  one  Churcli  is  necessary;  and  indeed,  that 
more  than  this  one,  or  ratlier  that  divisions  of  this  one, 
jDrevent  entirely  the  fulfillment  of  the  objects  of  the 
Church.  We  propose  then  to  show,  what  would  other- 
wise have  been  appropriate  in  this  place,  the  principles 
upon  which  the  one  outward  and  visible  body  of  Christ 
— the  one  Comprehensive  Churcli — must  be  organized. 

In  the  mean  time,  we  wish  to  illustrate  in  the  present 
chapter  that  which  is  the  opposite  of  the  one  Christian 
Church,  to  define  what  is  meant  by  sectarism. 

What  is  sectarism  ? 

It  is  not  diversity  of  religious  opinions.  This  may 
co-exist  with  unity. 

It  is  not  diversity  of  religious  customs.  This  may 
co-exist  with  unity. 

It  is  not  the  association  of  "  elective  affinities  " — i.  e., 
the  intimate  communion  of  persons  of  similar  habits 
and  feelings  and  characters.  This  may  co-exist  with 
unity. 

It  is  simply  a  departure  from  the  unity  of  Christ's 


THE   COMPREHENSIVE   CHURCH.  45 

one  Chnrcli ;  a  forming  of  a  new  fellowship  of  believers, 
separate  from  the  united  fellowship  of  the  previously 
(existing  body  of  believers ;  the  establishment  of  a  new 
model  of  a  Church. 

'No  body  of  men  can  be  called  sectaries  in  any  repre- 
hensible sense,  until  they  have  proceeded  beyond  pro- 
testation, and  even  beyond  non-communion,  to  the  overt 
act  of  constructing  a  new  Church.  In  this  is  the  essence 
of  sectarism — the  rending  or  dividing  of  the  "  one  body  " 
of  Christ,  by  the  formation  of  another  and  (not  only 
separate,  but  in  its  nature  necessarily)  opposing  ecclesias- 
tical organization, 

Sectarism  originates  in  a  most  gross  and  grievous 
misaj^plication  and  abuse  of  the  Scriptural  jjrinciple, 
and  the  natural  desire  of  unity.  It  looks  for  absolute 
unity,  in  disregard  of  the  causes  which  limit  the  opera- 
tion of  the  social  principle.  It  tends  to  continual  sepa- 
ration, in  order  to  secure  the  most  exact  assimilation. 
It  looks  for  agreement  in  all  things ;  and  when  carried 
out  in  theory,  as  it  is  carried  out  in  fact,  it  would  make 
each  man  the  single  representative  of  his  own  sect,  whose 
unity  would  be  a  unit. 

Contrariety  or  opposition,  hostility,  destructiveness 
toward  others,  are  included  in  the  very  nature  of  sec- 
tarism, as  may  be  easily  proved.  For  there  is  but  "  one 
body."  The  sect  is  designed  to  be  the  model  of  this  one 
body.  The  sect  is  the  perfect  model ;  for  if  any  other 
had  been  perfect,  there  had  been  no  occasion  for  it. 
All  other  churches  are  defective,  unfit  to  accomplish  the 
legitimate  objects  of  the  Church  of  Christ ;  so  much  so, 
that  all  the  inconveniences  and  dangers  of  a  universal 
change  are  to  be  encountered  in  order  to  supply  the  de- 


46  THE   COMPREHENSIVE   CHURCH. 

ficiency.  All  others,  being  so  defective,  should  be  aban- 
doned for  the  perfect  model — should  be  destroyed ;  and 
the  new  sect  is  j)resented  as  the  one  true  Church  for  all. 

It  may  be  denied  that  hostility,  as  we  have  rej)re- 
sented  it,  is  implied  in  the  very  nature  of  the  sect.  It 
may  be  said  that  sects  are  not  opposed  to  each  other,  but 
exist  harmoniously,  one  being  adapted  to  one  class  of 
human  opinion  and  character,  and  others  to  other  classes. 
But  all  this  adaptation  of  circumstances  to  the  varieties 
of  human  opinion  and  j)ersonal  character  may  l^e  found 
in  unity ;  so  that  for  it  sects  are  not  necessary.  And 
why  must  there  be  a  new  ministrj^,  and  new  sacraments, 
and  a  new  Church,  and  new  terms  of  admission  into  it, 
and  of  communion  with  it  ?  And  why  may  not  a  man 
join  one  without  being  obliged  to  abandon  the  others  ? 
And  why  may  he  not  be  a  member,  in  regular  standing, 
of  two  or  more  sects  at  the  same  time,  as  he  is  of  all 
separate  local  societies  or  churches  of  his  own  sect  ?  Be- 
cause sects  have  no  reciprocal  s^mipathies  with  each  oth- 
er, although  Christians  have.  Because,  although  Chris- 
tians desire  to  love  each  other,  the  sects,  which  hold 
them  captive,  are  hostile. 

This,  as  we  have  described  it,  is  sectarism,  and  these 
its  consequences.  Yet  wo  do  really  believe  that  the 
great  majority  of  the  Cliristian  people  of  our  land  have 
never  troubled  tliemselvcs  to  analyze  the  matter,  and 
have  not  realized  the  consequences  implied  in  their  sec- 
tarian divisions.     • 


CHAPTER  lY. 

No  necessity  of  divisions  in  our  day — apology  for  the  Continental  Reform- 
ers— reply  to  several  alleged  advantages  of  divisions  and  objections  to 
unity — the  Word  of  God  decisive — importance  of  considering  the  sub- 
ject— a  state  of  division  a  state  of  sin — indifference  the  cause  of  its 
continuance — Christians  should  be  in  earnest  to  do  their  duty. 

There  is  no  necessity,  either  of  duty  or  of  circuin- 
stances,  in  our  age  and  in  our  country,  for  sectarian  divi- 
sions. There  is  no  reason  why  there  should  be  more  than 
one  Comprehensive  Church,  at  this  time,  in  the  United 
States. 

We  do  not  intend,  in  these  pages,  to  dispute  the 
point  whether  there  ever  has  been  a  necessity  for  divi- 
sions in  times  past ;  although  we  are  willing  to  state  our 
opinion  that,  if  the  fuU  scope  of  the  duties  of  Christian 
forbearance  and  of  faith  in  the  providence  and  jjromises 
of  God  be  considered,  divisions  can  in  no  case  be  ex- 
cused. But  God  forbid  that  we  should  blame  the  Con- 
tinental Reformers !  They  were  Christian  heroes  and 
had  glorious  hearts.  They  were  men  who  felt  that  they 
had  a  great  work  to  do ;  and  they  were  willing,  for  its 
accomplishment,  to  "  jeopard  their  lives  unto  tlie  death." 
]^o  wonder  if,  in  their  agonizing  impatience  for  the  tri- 
umph of  truth  and  liberty,  they  did  sometimes  err. 
They  were  men  who,  like  "  the  three  mighty  "  of  Da- 
\-id,  were  willing  to  dare  thick  hosts  alone,  for  the  Cap- 


48  THE   COMPREHENSIVE   CHURCH. 

tain  of  their  salvation ;  and  if,  in  a  single  case,  like  those 
valiant  ones,  these  purchased  a  blessing  too  dearly,  we 
must  remember  for  their  justification  that  these  also 
had  heard  the  voice  of  their  Captain,  saying  sorrowfully  : 
"  O  that  one  would  give  me  drink  of  the  water  of  the 
well  of  Bethlehem !  " 

But,  granting  for  the  occasion  that  in  the  Reforma- 
tion there  was  a  necessity,  in  the  instances  referred  to, 
for  a  departure  from  the  unity  of  the  Church  (and  only 
on  this  plea  of  an  absolute  and  unavoidable  necessity 
did  the  Continental  Reformers  excuse  their  proceedings), 
we  assert  that,  in  our  age  and  country,  there  is  no  suffi- 
cient cause  nor  apology  for  perpetuating  the  divisions 
which  are  rending  the  body  of  Christ.  The  Word  of 
God  commands  unity,  and  there  can  be  no  possible 
good  to  counterbalance  the  evil  of  disobedience. 

Kot  to  enlarge,  however,  upon  this  supreme  authori- 
ty (one,  be  it  remembered,  of  tremendous  significance, 
and  decisive  upon  the  topic),  it  will  be  in  order  to  allude 
to  the  ]30sition,  that  various  good  effects  are  incidentally 
accomplished  by  the  diversities  of  sects.  We  can  con- 
ceive of  none  which  shall  warrant  the  violation  of  the 
divine  command. 

Besides,  there  is  abundant  reason  to  believe  that 
these  incidental  advantages  of  schism,  which  are  so 
much  boasted  of,  may  after  all  be  accomplished  to  a 
much  greater  extent  in  a  state  of  unity. 

Thus,  for  an  illustration,  the  preservation  of  the  in- 
tegrity of  the  Scriptures,  which,  some  think,  is  aided  by 
the  opposition  and  watchful  jealousy  of  sects,  might  be 
equally  secured  by  unity ;  for  in  a  state  of  sectarian  con- 
troversy there  are  multi23lied  temptations  to  pervert  and 


THE  COMPREHENSIVE  CHURCH.  49 

corrupt  the  Scriptures.  The  zealous  sectarian,  who 
should  discover  some  ancient  and  rare  manuscrij)t,  might 
destroy  it  or  change  it  to  suit  his  purpose — a  circum- 
stance which  would  not  be  so  likely  to  hapj)en  in  a  state 
of  unity.  Indeed,  Biblical  scholars,  who  are  familiar 
with  the  coUation  of  the  various  readings  of  the  New 
Testament  manuscripts,  know  that  the  chief  difficulties 
in  settling  the  sacred  text  have  been  occasioned  as  often 
by  the  corruptions  of  sectaries  as  by  the  emendations  of 
critics  or  the  negligence  of  scribes. 

Thus,  to  take  another  illustration,  the  zeal  which  is 
said  to  be  the  product  of  divisions  is  often  perverted 
into  extravagance  and  superstition,  and  still  oftener 
overmatched  by  the  coldness  and  skepticism  which  are 
another  product  of  the  same  divisions ;  while  the  his- 
tory of  the  first  three  centuries  shows  that  the  most 
active  and  heroic  zeal  is  perfectly  compatible  with  the 
unity  of  the  Church. 

Thus,  too,  the  tyranny,  which  is  said  to  be  the  effect 
of  unity,  is  much  more  the  eifect  of  divisions.  Over 
our  whole  country  are  the  mournful  proofs.  The  ten- 
dency of  sects  is  to  imprison  men  within  the  most 
straitened  limits  of  the  most  straitened  party ;  while 
t]ie  unity  of  a  universal  Church  requires  that  it  be 
based  on  certain  grand  and  comprehensive  principles, 
which  shaU  include  all  varieties  and  classes  of  men,  and, 
of  course,  allow  necessarily  great  liberty  of  conscience 
and  action. 

We  have  not  time  to  consider  all  the  objections 
which  have  been  made  to  ecclesiastical  unity.*     We 

*  We  wish  to  remind  the  reader,  aa  we  pass  along,  that  wherever  we 
have  spoken  of  a  united  Church,  or  of  ecclesiastical  unity,  we  use  the 
3 


50  TDE   COMPREHENSIVE  CHURCH. 

have  touched  upon  the  chief  of  them.  We  would, 
however,  shut  up  all  objections  to  it,  and  comprise  all 
arguments  for  it  within  the  broad  statement  of  the 
Word  of  God,  "  There  is  one  body." 

If  union  be  possible,  nothing  should  be  allowed  to 
restrain  us  from  its  accomplishment ;  for  one  thing  is 
certain — that  every  Christian,  while  he  is  out  of  the 
unity  of  Christ's  Church  (wheresoever  that  unity  be),  is, 
it  may  be  ignorantly,  in  a  state  of  sin ;  he  is  violating  a 
first  principle  and  a  first  precept  of  the  ISTew  Testament. 
It  becomes,  then,  an  interesting  question — ^nay,  it  is  a 
question  of  the  most  serious  moral  responsibility  :  How 
shall  the  unity  of  Christ's  Church  be  restored  ?  We 
ought  not  to  rest  until  the  question  is  satisfactorily  an- 
swered. Alas !  there  is  an  amazing  indifference  upon 
the  public  mind  as  to  this  duty  of  unity — a  duty  as  ex- 
plicitly enjoined  as  that  of  personal  holiness — a  duty, 
indeed^  whose  ftdjllhnent  is  one  test  of  holiness,  one 
Tnarh  of  a  true  Christian  character. 

The  chief  cause  of  this  indifference  is  in  the  fact 
that  the  subject  is  not  enough  discussed.  The  very 
guides — the  watchmen  and  examples  of  Christ's  flock 
— have  been  themselves  indifferent ;  they  have  had  so 
much  to  do  in  discussing  other  questions — perhaps  ab- 
struse, and  only  in  the  philosophy  of  religion — that  the 
great  practical  duty  of  uniting  and  "  gathering  into  one 
fold  Christ's  sheep  that  are  dispersed  abroad,  and  His 
children  who  are  in  the  midst  of  this  naughty  world," 
has  been  overlooked. 

terms  in  contradistinction  from  a  consolidated  Church  ;  wc  refer  to  a 
Church  organized  upon  the  primitive  principles  alluded  to  in  our  First 
Chapter.  The  principles  upon  which  the  Comprehensive  Church  must  be 
organized  will  be  stated  more  directly  in  our  Sixth  Chapter. 


THE  COMPREHENSIVE  CHURCH.  51 

Our  desire  is  to  call  up  this  question  for  discussion 
— not  a  little  narrow  question  of  sectarianism,  but  the 
great  question  of  Scriptural  unity.  It  is  time  to  pro- 
pose a  plan  of  ecclesiastical  unity ;  it  is  time  to  discuss 
the  plan  directly  and  fully.  We  have  been  discussing 
for  years  all  around  this  great  question  :  "  "What  shall 
be  the  plan  ? "  as  if  we  were  afraid  of  it.  We  have  been 
lamenting  over  our  discords,  l^ow,  let  us  go  to  work 
in  earnest  at  the  great  final  and  decisive  question.  The 
world  will  then  give  us  credit  for  sincerity.  And  if 
we  are  really  in  earnest,  we  shall  soon  have  a  scheme 
that  will  suit  us  all. 


CHAPTER  Y. 

Evils  of  sectarism — it  disobeys  a  Divine  command — involves  the  conse" 
quences  charged  upon  unity — produces  a  false  idea  of  the  Church — 
extends  and  perpetuates  error — wastes  the  energies  of  the  Church — 
prevents  the  conversion  of  the  world — is  the  most  efficient  obstacle  to 
Christian  union. 

The  proposition  tliat  there  can  never  be  Christian 
union,  except  npon  the  basis  of  ecclesiastical  nnitj,  may 
be  best  illustrated  by  a  brief  statement  of  some  of  the 
evils  of  sectarism. 

The  evils  of  sectarism  (it  being  what  we  have  de- 
fined in  our  Third  Chapter)  are  manifold  and  appall- 
ing. We  will  notice  some  of  the  most  manifest  and 
indisputal)le. 

It  is  disobedience  (as  was  shown  in  our  Second 
Chapter)  to  the  command  of  God. 

It  involves  (as  was  seen  in  our  Fourth  Chapter,  the 
last)  the  very  consequences  which  have  been  charged 
upon  a  state  of  unity :  corruption,  and  spiritual  coldness, 
as  well  as  extravagant  notions  and  liabits,  and  skepticism 
as  well  as  superstition  and  tyranny.  We  need  not  re- 
peat nor  extend  our  observations  upon  these  points. 

It  produces  upon  the  public  mind  (as  was  hinted  at 
in  our  First  Chapter)  a  mistaken  and  most  injurious 
conception  of  the  nature  and  design  of  the  Christian 
Church. 


TEE   COMPREHENSIVE   CHURCH.  53 

These  evils  are  eacli  of  vast  magnitude,  and  miglit 
be  illustrated  even  in  volumes.  But  others  are  to  be 
mentioned. 

It  extends  and  perjyetuates  error  /  and  this  natur- 
ally and  fatally.  Differences  of  opinion,  on  a  thousand 
matters  of  philosophy  or  custom,  vsrhich  in  themselves 
are  of  no  consequence  whatsoever,  are  yet,  in  the  minds 
of  narrow,  or  ignorant,  or  domineering  men,  made  the 
occasions  of  new  sects.  Each  sect  is  put  forward  as  a 
new  model  for  the  Church  of  Christ,  of  course  to  be 
perpetual  and  universal.  The  very  fact  of  separation, 
which  shuts  in  the  adherents  of  a  doctrine  to  their  own 
system,  and  excludes  all  the  natural  and  tentative  in- 
fluences of  extraneous  circumstances  upon  them,  gives 
an  artificial  and  compulsory  durability  to  the  system. 
So  that,  even  if  it  be  a  glaring  and  dangerous  delusion, 
which,  under  natural  and  tentative  influences,  would 
have  died  out  in  a  night,  the  peculiar  point  of  distinc- 
tion on  which  the  sect  is  founded  is  thenceforth  per- 
petuated, to  the  injury  of  the  truth  and  the  damage  of 
souls.  The  history  of  sects  demonstrates  our  assertion. 
There  are  the  sad  and  soul-sickening  proofs  before  the 
eyes  of  us  all. 

It  wastes  the  energies  of  the  Ch  urch.  These  might 
otherwise  be  concentrated  upon  the  noble  support  of 
religious  institutions  at  home,  and  the  spread  of  the 
gospel  abroad.  Now  they  are  squandered  in  the  main- 
tenance of  domestic  strifes.  If  all  the  Christians  of 
our  land  were  in  a  united  Church,  and  all  the  minis- 
ters of  the  various  denominations  were  its  ministers,  we 
should  then  have  ministers  enough  already  for  all  the 
portions  of  our  land,  of  which  many  are  now  so  desti- 


54  THE  COMPREHENSIVE  CHURCH. 

tute,  and  we  should  have  scores,  perhaps  hundreds,  left 
for  the  heathen.     If  all  the  money  which  is  paid  by  the 
various  denominations  in  the  support  of  their  domestic 
clergy  and  peculiar  institutions  were  collected  into  one 
sum,  there  would  be  enough  for  the  liberal  support  of 
all   those  ministers  of  that  united  Church,  and  thou- 
sands, perhaps  hundreds  of  thousands,  of  dollars  left  for 
the  heathen.     If  all  the  time  and  talent  and  personal 
effort  which  are  expended  by  the  members  of  the  vari- 
ous denominations  for  objects  solely  sectarian  were  ap- 
plied directly  to  the  improvement  of  society,  and  the 
moral  renovation  of  the  careless  and  sinful,  there  would 
be  glorious  results — how  glorious,  God  only  can  reveal. 
It  not  only  delays,  it  ivremediohly  prevents  the  con- 
.  version  of  the  world.     The  prayer  of  our  Eedeemer  to 
the  Father  for  his  members  was,  "  that  they  all  may  be 
one,  that  the  world  may  helieve  that  thou  hast  sent  me." 
And  when  Christianity  is  presented  to  the  unbeliever, 
whether  he  be  a  speculative  or  only  a  practical  unbe- 
liever, and  even  if  he  have  been  educated  in  a  Christian 
land,  as  a  scheme  of  divisions  and  controversies,  he  is 
confounded,  or  excuses  himself  by  the  ready  reply: 
f "  God  is  not  the  author  of  confusion,  but  of  unity." 
»The  heathen,  too,  believe  that  in  religion,  as  in  all  the 
♦works  of  God,  there  must  be  a  manifest  uniformity,  and 
their  systems,  although  filled  with  corruptions,  yet  have 
-  breadth  and  singleness ;  and  when  Christianity  is  pre- 
•  sented  to  them  under  the  direction  of  conflicting  sects, 
'  can  it  appear  as  anything  better  than  a  scheme  of  dis- 
.putatious  philosophy,  or  jierhaps  a  weak  superstition 
••more  miserable  than  their  own  ? 
,        It  is  the  most  efficient  obstacle  to  Christian  union^ 


THE   COMPREHENSIVE   CHURCH.  55 

•  that  is,  the  union  of  Christian  hearts,  affections,  sym- 
.pathies,  and  efforts.     Herein  is  tlie  deepest,  the  most 

•  insidious,  tlie  most  far-reacliing  evil.  Hereby  it 
"  wounds  the  Lord  Christ  in  the  house  of  his  friends." 
It  is  im2:)ossible  that  there  ever  can  be  such  a  thing  as 
a  spiritual  unity,  a  confidential  sympathy,  a  free  and 
undoubting  and  nought-withholding  trust,  a  pure  and 
perfect  love,  and  a  healthy  and  vigorous  cooperation, 
among  those  who  are  all  contending  that  their  own 
peculiar  points  of  difference  are  sufiiciently  important 
for  the  establishment  of  a  new  and  separate  Church, 
and  that  the  views  of  others  are  so  defective  as  to  ren- 
der their  ecclesiastical  organizations  unworthy  of  being 
considered  proper  churches ;  for  all  this  is  implied  (as 
was  shown  in  our  third  chapter)  in  the  separate  exist- 
ence and  organization  of  every  peculiar  sect.  Every* 
sect,  in  the  very  fact  of  its  existence,  unchurches  every  * 
other  sect  as  well  as  the  unity  from  which  it  sej^arated ;/ 
for  each  sect  assumes  to  be  the  model  of  the  one  Church,  > 
and  the  very  idea  of  the  Church  is  universality.  It  is  # 
evident,  therefore,  from  what  we  know  of  the  philosophy 
of  the  mind,  the  laws  which, regulate  the  affections  of 
men,  and  which  define  absolutely  the  mode  in  which 
those  affections  shall  be  developed,  and  which  point 
with  unerring  precision  to  the  causes  which  check  the 
free  exercise  of  human  sympathies — it  is  evident,  in 
other  words,  from  what  we  know  of  the  moral  nature 
of  man,  that  Christians  can  never  be  united  in  heart 
and  effort  while  they  hold  their  ecclesiastical  connec- 
tion with  separate  sects,  each,  certainly  in  the  estimation 
of  its  partisans,  the  only  proper  model  of  the  universal 
Church. 


56  THE   COMPREHENSIVE   CUURCH. 

And,  ^vc  ask,  does  not  experience  everywliere  in 
our  land  confirm  tlie  teachings  of  philosophy  ?  Chris- 
tians are  not  united;  they  are  very  far  from  unity. 
AYhy  ?  There  is  no  reason  under  heaven  but  sect. 
There  is  no  reason  why  the  Christians  in  my  township 
and  neighborhood,  and  in  your  township  and  neighbor- 
hood, my  Christian  brother,  are  not  now  united,  except 
sect.  We  are  all  prepared  for  union,  and  longing  for 
it,  and  we  are  only  waiting  for  the  demolition  of  these 
artificial  and  cruel  barriers  of  merely  human,  not  to  say 
diabolical,  erection.  How  long  shall  we  sit  down  in 
sadness  by  the  strange  waters  of  our  captivity,  and  hang 
the  harps  of  Zion  U23on  its  willows,  and  sigh  for  "  the 
peace  of  Jerusalem  " — that  city  which  is  "  at  unity  in 
itself  "  ?  O  that  scattered  Israel  would  return  in  bands 
once  more  to  the  quiet  home  of  their  fathers,  bringing 
with  them  the  riches  of  wisdom  which  have  been 
gathered  in  their  wanderings,  and  rebuild  and  beautify 
the  one  temple ;  and  realize  again  the  fulfillment  of 
prophecy  :  "  The  glory  of  this  latter  house  shall  be 
greater  than  of  the  former,  saitli  the  Lord  of  Hosts ; 
and  in  this  place  will  I  give  peace,  saith  the  Lord  of 
Hosts ! " 

Philosophers  are  looking  for  a  millennium  of  knowl- 
edge and  social  happiness,  and  Christians  connect  with 
it,  in  their  anticipations,  a  millennium  of  holiness.  But 
one  thing  is  sure :  that  there  never  can  be  a  millennium 
of  holiness,  a  glorious  spiritual  reign  of  the  Lord  Jesus, 
while  scctarism  continues.  Christians  of  pure  hearts, 
who  strive  to  live  at  unity,  if  such  there  be,  are  already 
prepared  for  that  millennium  ;  and  all  who  bear  the  name 
of  Christ  might  now  be  enjoying  its  blessedness,  if  it 


THE   COMPREHENSIVE   CHURCH.  57 

were  not  for  their  divisions.  While  they  continue 
divided,  they  cannot  have  perfect  confidence  in  each 
other,  which  is  necessary  to  perfect  love.  If  the  most 
pious  out  of  all  the  denominations  should  be  thrown 
together,  however  much  they  might  respect  the  religious 
principles  of  each  other,  and  desire  to  be  unreservedly 
affectionate  toward  each  other,  still  there  would  be  the 
thought  in  each  mind  that  the  denominational  interests 
of  his  brethren  are  entirely  opposed  to  his  own ;  that 
his  brethren  regard  him  as  in  a  great  error;  that  he 
himself  regards  them  as  in  an  equally  great  error; 
that  each  is  practically  intolerant,  demanding  the  en- 
tire submission  of  the  others  to  his  own  terms ;  that  as 
sectarians  (or  members  of  different  churches,  each  the 
model  of  the  one  Church,  and  therefore  unchurching 
the  others),  they  cannot  have  fellowship  with  each 
other,  or  even  consistently  say  so  much  as  "  God  speed  " 
to  each  other ;  and  this  thought  of  their  separation,  the 
distance  between  them,  the  contrariety  of  their  ecclesi- 
astical systems,  to  which  each  is  conscientiously  at- 
tached, and  whose  extension  he  is  seeking  and  loving 
and  praying  for — this  thought,  I  say,  would  come  and 
pass  smooth  and  cold,  like  a  flake  of  ice,  between  their 
hearts,  and  prevent  their  assimilation  into  one  brother- 
hood. While  their  religious  interests  are  in  such  im- 
portant respects  hostile,  Christians  cannot  be  all,  in  the 
highest  sense,  brethren.  So  that,  if  the  gospel  banner 
were  hung  out  upon  every  sky,  and  every  man  and  woman 
and  child  on  the  face  of  the  earth  acknowledged  the 
truth  of  the  Bible  and  the  claims  of  Christ,  just  as  the 
very  best  of  Christians  now  do,  and  all  were  communi- 
cants, trained  and  professing,  yet  in  a  diversity  of  sects. 


58  THE  COMPREHENSIVE   CHURCH. 

as  Christians  now  are,  after  all  there  would  be  no  niil- 
lennium  forever ;  for  there  could  be  no  Christian  union, 
and  without  that  there  can  be  no  glorious  reign  of  our 
Redeemer. 

"We  can  conceive  of  a  class  of  readers  in  our  large 
cities,  who  will  not  apj^reciate  the  full  force  of  these 
last  remarks.  "We  grant  that,  in  our  large  and  growing 
cities  the  most  repulsive  features  of  sectarism  are  not 
fully  developed.  There  great  masses  of  population  are 
collected.  As  fast  as  churches  are  built  and  congrega- 
tions f onned,  men  are  found  to  £11  and  to  sustain  them. 
Denominational  interests  do  not  conflict,  and  rivalry  is 
not  selfish  and  deceitful  and  mean  and  wicked.  But 
when  all  the  varieties  of  the  vast  metropolis  are  trans- 
ferred to  a  country  district,  which  is  barely  able  to  sup- 
port one  church,  the  state  of  things  is  changed.  Our 
distinction  is  manifest;  we  need  not  dilate  upon  it. 
Our  own  observation  and  experience  have  discovered 
more  of  actual  evil  than  we  should  presume  to  declare, 
if  we  were  only  theorizing.  ISTow  the  world  is  made 
up  of  the  country.  Large  cities  are  but  small  spots 
scattered  occasionally  upon  its  surface.  And  we  want 
a  Christian  union  which  is  practicable  for  the  whole 
world. 

"We  have  dwelt  longer  upon  the  concluding  propo- 
sition in  the  present  chapter,  because  it  is  more  imme- 
diately connected  with  the  direct  course  of  our  reason- 
ings. "We  wish  to  present  distinctly  to  the  mind  of  the 
reader  what  is  so  manifest  to  our  own,  the  principle 
that  Christian  union  can  never  be  effected  except  upon 
the  basis  of  ecclesiastical  unity. 


CHAPTEE  YI. 

There  must  be  a  Comprehensive  Church — its  fundamental  principles — 
determined  by  the  nature  and  objects  of  the  Church — universality 
and  unity — liberty  and  law — compromise  and  conformity — contrast 
between  the  Comprehensive  Church  and  sectarism. 

There  must,  we  have  concluded,  be  one  Comj^re-  < 
liensive  Church,  in  which  all  Christian  people  may  be  / 
united,  and  Christian  union  be  realized.  On  what  * 
fundamental  principles  shall  it  be  organized  ?  » 

These  principles  must  be  determined  by  the  nature  • 
and  objects  of  a  Church.  The  Church  is  the  body  of . 
Christ,  to  be  filled  with  His  dispositions,  and  to  ber 
guided  and  governed  by  His  Spirit.  It  is  the  repre-* 
sentative  of  Christ  on  earth.  It  is  to  receive  and  deal* 
with  men  precisely  as  the  Lord  Jesus  Himself  would* 
do,  if  He  were  on  earth.  It  must  welcome  to  its  bosom* 
all  who  are  willing  to  be  taught  of  Jesus  and  to  bear  His  * 
cross,  all  who  have  come  to  Him  and  acknowledge  Him* 
as  the  Master.  It  is  to  demean  itself  toward  men  with* 
all  the  gentleness  and  forbearance,  with  all  the  j^ersua-. 
siveness  and  love,  which  distinguished  its  Head  while* 
He  was  upon  the  earth.  It  must  forgive  the  penitent,  • 
and  discriminate  sincerity,  and  put  up  with  human 
ignorance  and  infinnity,  just  as  He  did.  It  must  never- 
repel  any  whom  Chiist  would  not  have  repelled.     It  • 


60  THE   COMPREHENSIVE   CHURCH. 

s  must  even  tolerate  prejudices  and  error,  if  they  be  liarni- 
•  less,  or  not  essentially  in  tlie  way  of  human  holiness  and 
■  salvation. "  Such  a  Church  need  not  be  divided  ;  for 
•its  work  is  simj^le,  and  its  rule  of  duty  is  broad — its 
•work  is  the  propagation  of  the  truth  of  Christ,  and  its 
rule  of  duty  is  the  exam23le  of  Christ. 

There  are  two  characteristics,  to  be  somewhat  more 
minute,  which  must  always  appertain  to  the  body 
which  illustrates  the  true  idea  of  the  Church.  The  one 
is  universality ;  that  is,  the  Church  must  bs  so  consti- 
tuted that  it  may  take  in,  on  equal  terms,  and  the  easi- 
est terms  possible  in  the  case,  all  true  disciples  of  the 
Lord  Jesus  Christ.  The  other  principle  is  unity ;  be- 
cause, being  free  to  all  disciples  of  Christ,  it  excludes 
none,  and  leaves  no  necessity  nor  provocation  for  divi- 
sion. This  principle,  too,  is  necessary,  because  the 
Master  has  enjoined  it  upon  his  disciples,  who  constitute 
His  Church,  and  because  only  by  it  can  the  new  and 
great  Christian  commandment  be  enforced :  "  Love  one 
another."  f 

*  As  illustrations  of  this  duty  of  the  Church  even  to  bear  with  error 
if  it  be  not  essentially  injurious  to  holiness  and  salvation — the  great  ends 
of  the  Church — we  refer  to  the  decree  of  the  college  or  council  of  apos- 
tles, elders,  and  brethren,  recorded  in  the  fifteenth  chapter  of  the  Acts ; 
also  to  the  vow  of  St.  Paul,  and  the  circumcision  of  Timothy.  Also  we 
quote  the  principle  (1  Corinthians  8:  9,  passim):  "  Take  heed  lest  by  any 
means  this  liberty  of  yours  becomes  a  stumbling-block  to  them  that  are 

weak When  ye  wound  the  weak  conscience  of  the  brethren,  ye 

sin  against  Christ." 

f  As  the  Church  is  composed  of  men,  whose  relative  circumstances  in 
different  civil  communities  must  affect  their  external  ecclesiastical  rela- 
tions, there  are  natural  and  physical  limits  to  the  application  of  these 
principles — the  limits  of  national  or  civil  boundaries.  Yet  even  an 
actual  universality  and  unity  for  the  whole  world  might  be  attained  were 
il  jjuaaiOlv  io  realize  the  beautil'ul  conception  of  the  aucieut  Church — a 


THE   COMPREHENSIVE   CHURCH.  61 

It  appears,  moreover,  from  the  fact  that  the  Church 
is  a  society  of  men  for  a  particular  purpose,  that  it 
must  have  law ;  while,  from  the  fact  of  its  embracing 
such  extensive  varieties  of  mental  and  personal  charac- 
ter in  its  members,  it  must  also  allow  great  liberty  of 
opinion  and  action.  The  least  law  needed  to  secure  its 
objects,  and  the  greatest  liberty  in  all  things  which  do 
not  interfere  Avith  those  objects,  are  also  cardinal  prin- 
ciples to  be  applied  in  the  formation  of  a  Church  which 
shall  correspond  to  its  true  idea. 

In  attempting  to  settle  the  system  of  such  a  Church, 
we  see,  at  the  outset,  that  there  must  be  com^roTnise  in 
a  thousand  comparatively  unimportant  particulars ;  we 
mean,  particulars  for  which  individual  Christians  may 
have  preference,  but    which  are  not  really  and  indis- 
pensably important  to  the  grand  objects  of  the  Church ; 
while,  as   immediately  correspondent  with  this,  there 
must  be  conformity  by  all  upon  those  points  which  are 
generally  held  important  to  the  cliaractcr  and  constitu- 
tion of  the  Church.     The  basis  upon  which  the  settle- 
ment of  the  system  shall  proceed  must  be — compromise  * 
in  matters  acknowledged  hy  all  to  he  relatively  non-t 
essentials^  conformity  in  matters  received  hy  each  to  he  ^ 
essential.     Thus  both  liberty  and  law  can  be  secured, 
and  universality  and  unity  together  be  effected. 

We  have  not  time  for  detail  in  showing  the  working 
of  these  principles  toward  promoting  the  perfection  of 
the  Church.  We  state  the  principles,  that  our  reader 
may  test  their  propriety  in  his  thoughts. 

We  cannot  dismiss  this  topic,  however,  without  oc- 

continual  succession  of  General  Councils,  which  should  accurately  represcytt 
tfie  sense  of  the  majority  of  all  tJve  cleryy  and  laity  of  the  Christian  world. 


62  TOE   COMPREHENSIVE   CHURCH. 

cupying  one  moment  in  contrasting  tins,  as  we  believe 
it  to  be,  the  true  idea  of  the  Clmrcli  of  Christ  with  the 
true  idea  of  sectarism.  The  reader  is  requested  to  keep 
in  mind  the  definition  of  sectarism  in  our  third  chap- 
ter. 

The  Church  is  founded  upon  unity  and  universahty. 

Sectarism  is  founded  upon  unity  without  univer- 
sality. 

The  Church  is  founded  upon  law  and  liberty. 

Sectarism  is  founded  upon  law  without  liberty. 

The  Church  is  founded  upon  conf onnity  and  com- 
promise. 

Sectarism  is  founded  upon  conformity  without  com- 
j^romise. 

The  Church,  in  its  practical  operation,  produces  yb/*- 
hearance. 

Sectarism,  in  its  practical  operation,  produces  intol- 
erance. 

The  Church  requires  practically,  from  all  its  mem- 
bers (and  Christ's  disciples  must  have  "  a  cross  daily  "), 
some  self-denial. 

Sectarism  allows  practically  to  all  its  members  the 
utmost  self-indulgence. 

As  we  aim  at  brevity,  our  readers  are  requested  to 
try  for  themselves  these  points  of  contrast,  and  see  if 
they  are  not  correctly  stated.  We  wish  them  also  to 
recollect  that  we  are  discussing  principles,  and  desire  to 
do  so  candidly  and  thoroughly ;  and  withal,  we  would 
not  be  supposed  to  intend  disrespect  toward  any  exist- 
ing denominations  in  our  land. 


CHAPTER  VII. 

Notice  of  certain  denominational  peculiarities — a  Comprehensive  Church 
for  our  age  and  country  practicable — no  existing  Christian  denomina- 
tion should  be  excluded  from  the  Comprehensive  Church,  neither 
Protestant  Episcopalians  nor  non-Episcopalians — a  question  for  pious 
non-Episcopalians. 

We  have  noticed  the  principles  upon  which  the 
Comprehensive  Church  must  be  organized.  And  we 
inquire:  Is  the  construction  of  such  a  Church  in  the 
nineteenth  century,  and  in  the  United  States,  imprac- 
ticable ?  Is  there  any  natural  impossibility  or  hindrance 
to  prevent  the  formation  of  such  a  Church  which  may 
unite  the  various  and  now  opposing  denominations  of 
Christians  in  our  country  ?  "We  think  not.  Such  a 
Church  may  be  constructed  upon  the  principles  which 
have  been  just  laid  do^vn,  even  if  none  such  does  now, 
as  we  believe  such  does,  exist. 

To  illustrate  our  view  :  One  denomination  holds  that 
the  apostolical  and  regular  ministry  of  the  Church  is  in 
three  orders — Bishops,  Presbyters,  and  Deacons.  Oth- 
ers are  of  the  opinion  that  any  particular  arrangement 
of  the  ministry  is  unimportant,  so  long  as  the  essential 
idea  of  a  ministry — or,  as  with  some,  of  a  ministry  of 
Presbyters — is  preserved.  The  same  denomination  holds 
that  on  certain  occasions  the  public  use  of  a  precom- 


64  THE  COMPREHENSIVE  CHURCH. 

posed  Liturgy  is  necessary  to  stability,  and  edification, 
and  harmony  of  the  Church.  Others  have  never  been 
habituated  to  the  use  of  a  Liturgy  on  any  occasions ; 
and  some  lay  great  stress  upon  the  advantages  of  extem- 
poraneous prayers,  and  of  various  social  meetings  for 
religious  improvement.  A  second  denomination  thinks 
that  the  government  of  the  Church  should  be  mainly  in 
the  hands  of  the  clergy ;  a  third,  that  it  should  be  main- 
ly in  the  hands  of  the  laity.  A  fourth  contends  that 
only  adults  should  be  baptized,  and  then  by  immersion ; 
while  others  think  that  infants  also  may  be  baptized, 
and  that  sprinkling  or  affusion  of  water  is  equally  justi- 
fiable with  immersion  or  with  dipping.  Some  contend 
that  no  creeds  should  be  required  of  men  to  admit  them 
to  the  benefit  of  the  Christian  Sacraments.  Others  sup- 
pose that  creeds  are  important  in  the  arrangements  of  a 
well-ordered  Church.  N^ot  to  extend  the  illustration, 
it  will  be  perceived  that  there  are  a  great  many  points 
upon  which  the  various  denominations  are  agreed,  and 
that  the  distinctive  idea  in  each  sect  is  a  prominence  of 
some  one  particular  point  of  ecclesiastical  belief  or  disci- 
pline. 

Furthermore,  the  one  distinctive  point  in  each  of 
these  various  denominations  is  generally  a  truth.  Each 
has  gone  off  upon  a  single  idea,  and  this  a  true  one, 
but  made  disproportionally  prominent  among  the  many 
ideas  to  be  embraced  in  a  body  designed  to  represent 
the  one  universal  Church.  St.  Augustine  has  uttered 
the  aphorism  :  '•^  Nulla  falsa  religio  sine  veritate — there 
is  no  false  religion  without,  a  truth  in  it."  And  it  is 
this  truth  which  sustains  the  system  that  holds  it  as  well 
as  the  errors  associated  with  it  in  the  system.     Much 


THE   COMPREHENSIVE   CHURCH.  65 

more  does  the  aphorism  apply  to  the  several  Christian 
denominations  which  hold  the  main  articles  of  the 
Christian  faith  as  contained  in  the  Apostles'  Creed. 
Each  accepts  and  testiHes  to  some  one  truth  of  belief 
or  of  order,  which  it  emphasizes,  and  in  reference  to 
Avhich  it  has  been  estabhshed.  Thns  Presbyterianism 
is  based  upon  the  idea  of  the  power  of  presbyters  in  the 
government  of  the  Church.  Congregationalism  or  In- 
dependency is  constituted  upon  the  power  of  the  laity 
in  the  same.  Methodism  affirms  the  liberty  of  the  wor- 
shipper in  the  assembhes  of  believers.  Quakerism  gives 
its  testimony  to  the  essential  necessity  of  the  spiritual 
and  subjective  element  in  genuine  religion.  Komanism 
asserts  a  compact  discipline,  and  the  natural  need  of  an 
objective  cultus.  Unitarianism  is  an  organized  protest 
against  the  unjust  minutise  and  over-particularity  of 
creeds.  The  United  Presbyterians  stand  for  a  purely 
Scriptural  worship.  The  Baptists  maintain  that  a  per- 
sonal and  conscious  confession  of  Chiist  is  vitally  in- 
volved in  the  Christian  baptism.  Pedobaptists  con- 
tend that  infants  and  little  children  are  proper  subjects 
of  Christian  baptism.  Now  each  one  of  these  several 
ideas  expresses  a  great  truth.  They  seem  to  a  careless 
observer  to  be  inconsistent  with  each  other,  and  posi- 
tively irreconcilable.  But  they  do  really  harmonize. 
They  ought,  all  of  them  and  every  one  of  them,  to  be 
exhibited  and  combined  in  the  one  Church.  Why  may 
not  all  these  denominations  slide  into  one  Compre- 
hensive Church,  that  shall  recognize  and  reconcile  them 
all — in  which  each  man,  while  he  is  indulged  with  his 
own  favorite  idea,  shall  allow  to  his  brother  a  similar 
indulgence — in  which  no  man  shall  sacrifice  anything 


66  THE   COMPREHENSIVE  CHURCH. 

deemed  by  him  essential,  but  all  shall  have  what  all 
hold  to  be  essential  ?  AVe  think  that  we  can  be  so 
united. 

Reminding  the  reader  of  the  conclusion  to  which  we 
have  arrived — that  it  is  possible  to  unite  all  the  existing 
Christian  denominations  of  our  country  into  one  Church 
— we  wish  to  lead  his  mind  to  the  same  conclusion  by  yet 
another  short  path,  by  suggesting  the  question :  Shall 
any  of  the  existing  Christian  denominations  of  our  coun- 
try be  excluded  from  the  Comprehensive  Church  ? 

Shall  any  one  of  the  denominations  of  non-Episco- 
palians be  excluded  ? 

Of  coursQ,  they  will,  in  answering  each  for  them- 
selves, say  they  ought  not  any  of  them  to  be  excluded. 
And  we,  as  a  Protestant  Episcopalian,  say  they  have 
answered  rightly ;  they  ought  not  to  be  excluded — for 
every  disciple  of  Christ  (according  to  the  theory  of  the 
Protestant  Episcopal  Church)  should  be  welcome  to  all 
the  privileges  of  His  Church. 

Shall  the  Protestant  Episcopal  Church  be  excluded  ? 

We  suppose  that  Protestant  Episcopalians  are  to  be 
included  in  any  plan  of  Christian  unity ;  for  they  are 
Christians ;  and,  if  so,  their  peculiar  traits  must  be  found 
in  the  united  Church.  They  are  willing  to  compromise, 
if  need  be,  in  a  thousand  matters  comparatively  unim- 
portant. But  they  wdsh  to  be  considered,  and  expect 
to  be  indulged  in  what  they  hold  to  be  essential  to  the 
constitution  of  a  regular  Christian  Church.  And  they 
ought,  upon  the  fair  principles  of  union,  to  be  so  con- 
sidered and  indulged,  certainly  when  others  believe  their 
ministry  to  be  essentially  sound,  or  at  least  look  upon 
their  peculiarities  as  among  the  matters  of  indifference. 


THE   COMPREHENSIVE   CHURCH.  G7 

This  inference,  that  in  the  united  Church  there  must 
be  a  recognition  of  their  main  peculiarities,  is  unavoid- 
able, if  they  are  to  be  included  in  the  plan  of  union. 
And  shall  they  be  excluded  ?  Shall  a  body  of  Protestant 
Christians,  so  extensive,  and  having  in  it  so  much  of  in- 
telligence, and  learning,  and  piety,  as  is  acknowledged 
in  their  case,  be  excluded  from  the  plan  of  unity,  be  un- 
churched by  their  brethren,  not  more  intelligent  nor  more 
learned  nor  more  pious,  simply  because  they  are  con- 
scientiously persuaded  that  a  ministry  of  three  orders 
is  apostolical  and  Scriptural,  and  that  the  use  of  a  Liturgy 
on  certain  public  occasions  is  primitive  and  reasonable, 
while  all  the  time,  too,  their  brethren  look  upon  these 
matters  of  their  conscience  as  non-essentials  ?  Surely, 
they  must  be  included  in  the  plan  of  unity. 

The  reader  will  recollect  that  it  was  stated  in  our 
sixth  chapter,  and  illustrated  in  a  note  by  several  Scrip- 
tural examples,  to  be  the  duty  of  the  Church  of  Christ 
even  to  tolerate  prejudices  and  error,  if  they  be  harm- 
less, or  not  essentially  in  the  way  of  human  holiness  and 
salvation.  To  apply  this  principle,  as  supported  by  the 
examples  there  adduced,  to  the  unity  of  the  Church, 
we  argue  that  if  any  are  very  strenuous,  conscientiously 
persuaded,  on  some  point  not  deemed  essential  by  others, 
then  it  is  the  duty  of  the  free  to  bear  with  the  weakness 
or  eri'or  of  their  brethren,  and  indulge  them.  Thus,  if 
Protestant  Episcopalians  are  conscientiously  persuaded 
of  the  necessity  of  three  orders  to  a  regular  ministry 
(and  in  fact,  this  is  the  only  point  to  be  pressed,  the  use 
of  a  Liturgy  not  being  held,  even  by  Episcopalians,  to 
be  essential  in  the  theory  of  an  Episcopal  Church),  and 
if  others  recognize  in  their  orders  the  essential  idea  of  a 


68  THE   COMPREHENSIVE   CHURCH. 

ministiy,  but  liold  its  three-fold  character  unimportant, 
would  not  the  Scriptural  principle  and  precedents  here 
referred  to  warrant  and  indispensably  require  the  reten- 
tion of  the  three  orders  in  the  united  Church  ?  Would 
not  the  Church  thus  he  adapted  to  more  minds,  we 
further  urge,  without  losing  anything  essential  to  its 
objects  f  These  questions  are  worth  the  consideration 
of  all  Christians.     They  admit  but  one  answer. 

There  is  another  question  for  pious  non-Episcopa- 
lians. Since  Protestant  Episcopalians  have  never  set 
up  a  new  Church,  but  have  always  continued  in  the 
unity  of  the  old  historic  body,  modifying  and  adapting 
it  to  the  wants  of  society,  and  since  they  are  willing  to 
be  at  one  with  all  Christian  people,  if  there  be  no  effort 
to  form  a  united  Church,  in  which  their  conscientious 
peculiarities  shall  be  considered  and  incorporated,  who 
Avill  be  responsible  for  the  sin  of  continuing  the  divisions 
of  the  body  of  Christ  ? 

We  conclude  that  all  the  existing  Christian  denomi 
nations  of  our  country  may  be  and  ought  to  be  united 
into  one  Comprehensive  Church. 


CHAPTER  VIII. 

Is  there  now  in'  the  United  States  a  Comprehensive  Church,  combining 
into  one  harmonious  system  the  "  distinctive  peculiarities  "  of  all  the 
denominations  ? — Is  it  any  Church  of  non-Episcopalians  ? — Is  it  the 
Protestant  Episcopal  Church  ? — A  plan  of  unity  proposed — the  writ- 
er's apology  for  his  proposition — the  existing  system  of  the  Protestant 
Episcopal  Church  proposed  as  a  basis  of  Christian  and  ecclesiastical 
unity — may  appear  strange — a  candid  judgment  solicited. 

Gkanting,  now,  for  the  purpose  of  our  argument, 
that  all  the  denominational  churches  in  our  country 
stand  upon  exactly  the  same  level,  as  regards  the  vexed 
question  of  divine  right,  and  touching  simply  the  ques- 
tion of  their  expediency,  or  rather  of  their  practicability 
for  the  particular  object  of  uniting  the  divided  Chm-ch, 
we  ask:  Is  there  any  Church  now  existing  among  us,* 
which  shall  supply  to  our  hands  the  instrumentalities- 
we  need;  any  capable  of  receiving  us  all  liberally,  and- 
without  subjecting  any  of  us  to  unnecessary  humiliation,  • 
and  capable  of  being  itself  reformed,  or  changed,  or  im-* 
proved  into  just  such  a  system  as  we  all  shall  be  willing  * 
to  sustain?     Which  of  all  the  denominational  churches' 
is  best  qualified  for  the  purposes  of  unity  ?     Which  is  • 
the  Comprehensive  Church  ? 

Is  it  any  one  of  the  various  ecclesiastical  systems  of- 
non-Episcopalians  ? 


70  THE  COMPREHENSIVE  CHURCH. 

We  tliink  not ;  because,  as  appears  to  us,  tliey  are 
none  of  tliem  founded  upon  the  principles  whicli  have 
been  laid  down,  in  our  sixth  chapter,  as  necessary  to 
such  a  Church ;  because  they  are  in  many  respects  or- 
ganized so  as  to  be  essentially  in  distinct  contrariety  to 
each  other;  and  especially,  because  they  all,  without 
any  exception,  have  made  no  provision  for  such  an  ar- 
rangement of  the  ministry  as  Protestant  Episcopalians 
•think  to  be  essential  to  the  regular  constitution  of  a 
.  Christian  Church.  We  are  stating  our  view  frankly ; 
yet  we  would  not,  on  any  account,  be  rash  nor  unkind. 
If  our  views  are  erroneous,  we  shall  be  glad  to  see  them 
,  disproved. 

Is  it  the  Protestant  Episcopal  Church  ? 

We  think  it  is ;  hecause,  in  its  system^  tJiose  points 
which  its  own  me^ribers  hold  essential,  and  lohich  are 
not  provided  for  in  any  other  system,  are  distinctly 
recognized ;  and  hecause  those  points  which  are  held  es- 
'  sential  l)y  the  various  other  denominations  are  also  dis- 
■  tinctly  recognized  and  amply  provided  for  in  its  sys- 
tem. These  remarks  will  be  illustrated  at  length  in  our 
next  chapter. 

To  speak  j)lainly  at  once,  tlie  writer  believes  that,  in 
the  existing  system  of  the  Protestant  Episcopal  Church 
in  the  United  States,  there  is  comprehensiveness  enough 
for  the  purposes  of  a  universal  Christian  and  ecclesi- 
astical unity  in  our  country. 

So  peculiar  has  been  the  influence  of  circumstances 
that  few,  if  any,  out  of  the  Protestant  Episcopal  Church, 
have  ever  viewed  it  in  this  character  as  furnishing  a 
basis  or  platform  upon  which  Christians  may  unite. 
And  it  is  feared  that  few  even  of  EpiscopaUans  have 


THE   COMPREHENSIVE   CHURCH.  71 

clear  views  of  tlie  compreliensiveness  of  their  own 
Cliurcli. 

The  writer,  as  appears  from  the  title-page,  is  a  com- 
municant and  a  minister  of  the  Protestant  Episcopal 
Church,  and  in  this  fact  he  finds  his  wan-ant  for  enoras:- 
ing  in  his' present  task  ;  for  he  thinks  that  a  member  of 
his  Church  has  (for  the  reasons  just  hinted  at,  and 
which  will  presently  be  expanded)  an  advantage  in  j^ro- 
posing  and  discussing  the  plan  of  unity  over  the  mem- 
bers of  other  denominations.  He  would  not  be  under- 
stood to  say  that  the  members  of  his  Church  have  gen- 
erally more  enlarged  views  of  this  subject  than  other 
Christians.  It  is  too  true  that  there  are  many  of  our 
own  people  who,  in  the  midst  of  divisions,  have 
nourished  a  sectarian  spirit.  Yet  such,  he  does  not 
hesitate  to  say,  have  not  imbibed  the  spirit  of  their  own 
system,  which  has  no  S}anpathy  with  anything  that  is 
narrowing  or  exclusive  or  despotic.  We  should  be 
most  unhappy  if  we  thought  ourselves  in  a  Church 
from  which  any  true  disciple  of  our  Lord  Jesus  Christ 
is  excluded ;  if  we  did  not  know  that  in  its  very  or- 
ganization every  other  true  disciple  of  our  Master  is 
welcome  to  all  our  privileges,  however  he  may  differ 
from  us  in  opinion  or  talent  or  temperament  or  condi- 
tion ;  nay,  more,  if  he  were  not  welcome  to  carry  him- 
self as  he  may  please  (always,  of  course,  being  a  Chris- 
tian), free  in  his  diversity. 

For  the  sake  of  furthering  the  great  duty  and  the 
great  blessing  of  Christian  unity,  our  design  in  this 
little  book  is  to  exhibit  the  Protestant  EpiscojDal  Church 
as  it  is.  We  shall  not  open  the  volumes  of  the  Fathers, 
we  shall  not  search  antiquity,  we  shall  not  argue  for 


73  THE   COMPREHENSIVE   CHURCH. 

tlie  apostolical  succession  of  bishops,  nor  for  the  primi- 
tive establishment  of  liturgies  ;  we  do  not  intend  to 
rake  open  the  ashes  of  buried  controversies,  nor  to  add 
another  brand  to  any  fire  of  contention  which  is  now 
raging.  We  simply  invite  the  Christians  of  our  coun- 
try who  long  for  unity,  and  for  a  pure  fraternal  sym- 
pathy among  brethren,  to  forget  for  a  moment  that  they 
have  ever  been  at  variance,  and  to  lay  aside  the  un- 
favorable and  prejudicial  associations  of  past  disagree- 
ments, and  to  examine  with  a  candid  spirit  the  system 
.which  we  propose.  We  assert  distinctly  that  in  the 
■  system  of  the  Protestant  Ejnscopal  Churchy  as  it  is, 
'there  are  instrumentalities,  diversified  and  expansive, 
'for  the  union  of  all  Christian  people  in  "  one  hody  and 
,one  spirit  /  "  that  it  is  hroad  enough  to  maintain  in 
.one  fellowship,  hoth  external  and  internal,  all  true  dis- 
'  ciples  of  the  Lord  Jesus  Christ.  We  assert  that  in  the 
Protestant  Episcopal  Church  are  the  elements  of  the 
most  exact  uniformity,  as  also  of  the  most  extensive 
variety. 

Our  assertion  may  sound  strangely,  but  those  who 
will  favor  our  book  with  a  candid  pervisal  shall  find  it 
sustained.  All  we  ask  is  that  our  system  shall  be  fairly 
and  liberally  examined.  Our  aim  is  unity.  We  pro- 
pose a  plan  for  its  accomplishment,  and  desire  to  elicit 
the  whole  truth  which  concerns  it.  Wc  arc  grieved 
and  wearied  with  the  consequences  of  division.  On 
every  side  are  brethren  who  might  be  one  with  us  and 
with  each  other,  but  we  are  all  separated  by  artificial 
walls — barriers  never  appointed  of  God,  barriers  of 
merely  human  construction,  barriers  always  and  even 
laboriously  kept  high  and  strong,  l)ut  for  whose  exist- 


THE   COMPREHENSIVE   CHURCH.  73 

ence  and  perpetuity  there  is  not  the  least  reason  in  tlie 
world.  True  it  is  that  Christians  mourn  over  their 
divisions  ;  we  should  all  rejoice,  our  land  would  resound 
with  hallelujahs,  if  we  could  all  wake  on  the  morrow 
and  find  ourselves  united  indeed  in  one  Comprehensive 
Church.  But  alas  !  our  divisions  exist ;  and  how  shall 
we  be  made  one  ? 

Where  is  the  Comprehensive  Church  I 
Let  us  examine,  without  prejudices  for  or  against  it, 
the  system  of  the  Protestant  Episcopal  Church  in  the 
United  States  as  it  is.  If  it  be  feasible  as  a  plan  of 
unity,  let  it  be  embraced.  If  not,  let  its  faults  be 
shown,  and  let  a  better  be  substituted. 


CHAPTER  IX. 

EXAMINATION    OF   THE   PROTESTANT   EPISCOPAL    CHUECII, 
AS   IT   IS. 

The  Protestant  Episcopal  Church  proposed  as  the  Comprehensive  Church 
— ^proposition  explicit — to  be  sustained  by  facts — the  reader  invited 
to  look  at  the  outlines  of  the  system  of  the  Protestant  Episcopal 
Church  as  a  system  for  Christian  and  ecclesiastical  unity — examina- 
tion to  be  distributed  through  twenty-one  sections. 

We  propose  the  system  of  the  Protestant  Episcopal 
Church  in  the  United  States,  as  it  is,  for  a  basis  of 
Christian  and  ecclesiastical  unity  to  all  th3  Christian 
people  in  our  country.  We  propose  it  to  their  approval 
as  the  Comprehensive  Church. 

Our  proposition  is  broadly  and  explicitly  stated  ; 
and,  if  we  fail  in  sustaining  it  by  good  reasons,  our  im- 
prudence will  be  manifest.  But  we  know  the  ground 
we  stand  upon,  and  feel  no  necessity  for  speaking  cau- 
tiously or  with  qualification.  Furthermore,  our  j)!"©- 
position  is  to  be  sustained  by  facts,  and  not  merely  by 
abstract  disquisition,  so  that  we  cannot  be  sophistical  if 
we  would 

We  proceed  to  an  examination  of  the  Protestant 
Episcopal  Church  in  the  United  States  for  one  special 
purpose — to  discover  whether  it  he  not  a  system  capahle 


THE   COMPKEHENSIVE   CHURCH.  75 

of  'uniting  the  separated  denominations  of  Christians 
into  one  Church. 

In  conducting  this  examination,  we  shall  not  advance 
the  private  theories  or  speculations  of  any  individuals 
who  are  or  have  been  connected  with  the  Protestant 
Episcopal  Church,  Individuals  alone  are  responsible 
for  their  peculiar  views.  N^either  shall  we  exhibit  all 
the  minute  details  of  the  system ;  for  a  treatise  so  ex- 
tensive would  be  inconsistent  with  our  design  and  our 
limits. 

"We  shall  look  at  the  outlines  of  the  system.  "We 
shall  mark  its  main  proportions,  with  which  all  the  mi- 
nute aiTangements  must  harmonize. 

After  giving,  1st,  a  Definition  of  the  Protestant 
Episcopal  Church  in  the  United  States,  we  shall  devel- 
op the  fundamental  principles  of  its  organization,  un- 
der the  several  following  sections ;  2.  Members.  3.  Ter- 
ritorial Divisions.  4.  Laws.  5.  Government.  6.  Or- 
dination and  Duties  of  Ministers.  Y.  Rights  of  the 
Bishops  and  Clergy.  8.  Admission  to  the  Sacraments. 
9.  Creeds.  10.  Doctrine.  11.  Discipline.  12.  Public 
"Worship.  13.  Rights  of  the  Laity.  11.  Baptism.  15. 
Confirmation,  the  sequel  or  complement  of  Infant  Bap- 
tism. IG.  The  Supper  of  the  Lord.  17.  Literary,  Ed- 
ucational, Benevolent,  and  Missionary  Associations.  18. 
Liberty.  19.  Adaptiveness.  20.  Religious  Devotion 
and  Action.     21.  Comprehensive  Traits. 


76  THE  COMPREHENSIVE  CHURCH. 


SECTION    I. 

DEFINITION  OF  THE  PROTESTANT  EPISCOPAL  CHURCH  IN  THE 
UNITED    STATES. 

It  is  not  the  Church  of  Rome — it  is  not  the  Church  of  England — it  is  a 
Christian  and  Protestant  American  Church — at  unity  with  the  ancient 
and  universal  Church  of  Christ. 

"What  is  the  Protestant  Episcopal  Clmrcli  in  the 
United  States  ? 

,  I.  It  is  not  the  Church  of  Rome,  nor  does  it  hold 
any  connection  or  communion  with  that  Chm'ch.  Its 
standards  of  prayer  and  of  doctrine  all  contain,  some 
designedly  and  more  undesignedly,  a  protest  against 
the  errors  and  anti-catholic  claims  of  the  Church  of 
Rome. 

For  our  educated  readers,  and  others  who  have  been 
at  all  acquainted  with  the  Protestant  Episcopal  Church, 
the  above  assertion  is  sufficient ;  but  as  many  persons, 
otherwise  intelligent,  who  have  never  been  familiar  with 
the  Protestant  Episcopal  Church,  have  a  vague  idea  of 
something  papistical  about  it,  we  are  induced,  for  the 
benefit  of  such,  to  explain  a  little  further. 

The  19th  Article  of  Religion  of  the  Protestant  Epis- 
copal Church  reads,  in  its  latter  clause,  thus :  "  As  the 
Church  of  Jerusalem,  Alexandria,  and  Antioch  have 
erred,  so  also  the  Church  of  Rome  hath  erred,  not  only 
in  their  living  and  manner  of  ceremonies,  but  also  in 
matters  of  faith." 

The  name  of  "  the  Protestant  Episcopal  Church " 
should  be  sufficient  to  absolve  it  from  all  suspicions  of 


THE  COMPREHENSIVE  CHURCH.  77 

being  inclined  to  tlie  peculiarities  of  tlie  Chnrcli  of 
Rome. 

In  the  Homilies,  wliicli  by  tlie  35tli  Article  are 
"  declared  to  be  an  explication  of  Christian  doctrine,  and 
instructive  in  piety  and  morals,"  there  are  frequent  re- 
bukes of  the  various  errors  of  the  Church  of  Rome,  and 
sometimes  in  terms  which  the  "  ears  polite  "  of  a  modern 
audience  could  not  tolerate.* 

*  To  select  a  passage  not  so  harsh  as  some  others,  yet  decisive  upon 
the  point,  we  quote  from  the  28th  Homily — the  16th  of  the  2d  Book : 

"  It  is  needful  to  teach  you,  first,  what  the  true  Church  of  Christ  is ; 
and  then  confer  the  Church  of  Rome  therewith,  to  discern  how  well  they 
agree  together. 

"  The  true  Church  is  a  universal  congregation  or  fellowship  of  God's 
faithful  and  elect  people,  built  upon  the  foundation  of  the  Apostles  and 
Prophets,  Jesus  Christ  himself  being  the  Head  Corner  Stone.  And  it 
hath  always  three  notes  or  marks,  whereby  it  is  known :  Pure  and  sound 
doctrine ;  the  sacraments  administered  according  to  Christ's  holy  institu- 
tion ;  and  the  right  use  of  ecclesiastical  discipline.  This  description  of 
the  Church  is  agreeable  both  to  the  Scriptures  of  God,  and  also  to  the 
doctrine  of  the  ancient  Fathers;  so  that  none  may  justly  find  fault  there- 
with. 

"  Now  if  you  will  compare  this  with  the  Church  of  Rome — not  as  it  was 
in  the  beginning,  but  as  it  is  at  present,  and  hath  been  for  the  space  of 
nine  hundred  years  and  odd — you  shall  well  perceive  the  state  thereof  to 
be  so  far  wide  from  the  nature  of  the  true  Church  that  nothing  can  be 
more.  For  neither  are  they  built  upon  the  foundation  of  the  Apostles 
and  Prophets,  retaining  the  sound  and  pure  doctrine  of  Christ  Jesus  ;  nei- 
ther yet  do  they  order  the  sacraments,  or  else  the  ecclesiastical  keys  (dis- 
cipline), in  such  sort  as  he  did  first  institute  and  ordain  them.  .  .  . 
(Proofs  of  the  three  charges  are  urged.)  ....  Which  thing  being  true,  as 
all  they  which  have  any  light  of  God's  word  must  needs  confess,  we  may 
well  conclude,  according  to  the  rule  of  Augustine  (Contra  Petilian.  Donatist. 
Ep.  Cap.  4),  that  the  Bishops  of  Rome  and  their  adherents  arc  not  the  true 
Church  of  Christ,  much  less  then  to  be  taken  as  chief  heads  and  rulers 
of  the  same.  Whosoever,  saith  he,  do  dissent  from  the  Scriptures  con- 
cerning the  head,  although  they  be  found  in  all  places  where  the  Church 


78  THE  COMPREHENSIVE   CHUKCH. 

It  is  well  to  remind  the  reader  tliat  Cranmer,  and  Lati- 
mer, and  Ridley,  and  Hooper,  and  Farrar,  and  other  dis- 
tinguished martjTS  were  Protestant  Episcojjal  Bishops ; 
and  that  John  Rogers  of  famous  memory,  and  Lawrence 
Saunders,  and  Bradford,  and  Taylor,  as  well  as  others 
who  gave  their  testimony  to  Protestantism  in  the  midst 
of  the  flames,  were  ministers  of  a  lower  grade  (Presby- 
ters) of  the  Protestant  Episcopal  Church ;  and  that  the 
most  distinguished  wi'iters  against  the  Roman  Catholic 
scheme,  including,  with  those  just  mentioned,  such  men 
as  Barrow,  and  Chillingworth,  and  Hooker,  and  Jeremy 
Taylor,  and  Leslie,  and  Jewell,  and  of  our  o^^m  day,  Mr, 
Paber,  have  been  ministers  likewise  of  the  Protestant 
Episcopal  Church. 

It  has  become  very  much  a  fashion  now-a-days  to 
designate  the  Church  of  Rome  as  the  CaiJiolio  Church, 
and  to  call  its  members  and  its  dogmas  by  the  name  of 
Catholic;  and  uninformed  persons  are  therefore  fre- 
quently sui-prised,  while  attending  on  the  worship  of 
Protestant  Episcopalians,  to  hear  them  declare  as  one  of 
the  articles  of  their  belief  or  Creed :  "  I  believe  in  the 
Holy  Catholic  Church."  Now,  in  this  phrase  the  Prot- 
estant Episcopal  Church  expresses  a  belief  in  the  Holy 
Catholic  (i.  e.,  universal)  Church,  or,  as  it  is  elsewhere 
expressed  in  her  daily  prayers,  "  tjie  Holy  Church  uni- 
versal— all  who  profess  and  call  themselves  Christians ;" 
and  not  in  the  narrow  and  exclusive  scheme  of  the  Ro- 
man Catholic  Church.  Indeed,  in  the  use  of  this  phrase 
the  Ej)iscopal  Church,  which  carries  the  name  of  Prot- 
estant as  a  part  of  its  very  title,  unequivocally  denies  to 

is  appointed,  yet  are  they  not  in  the  Church :  a  plain  place,  concluding 
directly  against  the  Church  of  Rome." 


THE  COMPREHENSIVE   CHURCH.  79 

the  Chui'cli  of  Rome  (against  whose  errors  the  protest 
is  made)  any  exclusive  right  to  the  name  of  Catholic, 
and  by  imj)lication  attributes  to  it  a  character  directly 
opj)osite  to  that  of  the  Holy  Catholic  Church  in  which 
a  belief  is  professed.  It  is  to  be  regretted  that  language 
is  employed  so  loosely,  and  that  by  men  who  ouglit  to 
know  better,  and  who  do  know  better,  as  not  only  to 
convey  a  false  meaning,  and  to  corrupt  our  language, 
but  to  destroy  the  sense  of  the  old  creeds  of  Christen- 
dom, and  even  to  extend  and  to  perpetuate  grievous 
error  of  opinion  in  the  community.* 

We  may  further  state,  that  a  grand  principle  of  the 
Protestant  Episcopal  Church  is — the  primitive  and  ab- 
solute co-equality  of  Bishops ;  and  hence  this  Church 
can  never  have  any  sympathy  with  the  Church  of  Home, 
which  seeks  to  elevate  one  Bishop  to  a  vast  height  above 
all  others.  It  may  be  affirmed,  without  fear  of  disproof, 
that  Protestant  Diocesan  Episcopacy  is  the  strongest  bar- 
rier   that  can  be  reared    against  the  principle  of  the 

*  It  may  not  be  generally  known  that  the  Roman  Catholics  found  an 
argument,  very  effective  among  the  ignorant,  for  their  claim  of  being 
the  infallible  and  true  Church,  upon  this  very  fact,  that  even  Protestants 
call  them  "  Catholic.''^  Bishop  Burnet,  on  the  19th  Article,  referring  to 
Cardinal  Bellarmine's  assertions,  writes  thus :  "  The  last  way  they  (the 
Roman  Catholics)  take  to  find  out  this  (true  and  infallible)  Church  by,  is 
from  some  notes,  that  they  pretend  arc  peculiar  to  her,  such  as  the  name 
Catholic,  etc.,  together  with  the  confession  of  their  adversaries."  In  an- 
swering this  argument,  the  Bishop  proceeds :  "  Can  it  be  thought  that 
the  assuming  a  name  can  be  a  mark  ?  Why  is  not  the  name  Christian 
as  solemn  as  Catholic  ?  Might  not  the  Philosophers  have  concluded  from 
hence  against  the  first  Christians,  that  they  were,  by  the  confession  of  all 
men,  the  true  lovers  of  ivisdom  ;  since  they  were  called  Philosophers  much 
more  imanimously  than  the  Church  of  Rome  was  called  Catholic  P^  If 
the  good  Bishop  had  lived  in  our  day  and  country,  he  could  not  thus  have 
replied  to  the  argument  of  the  Romanist. 


80  THE  COMPREHENSIVE  CHURCH. 

Papacy ;  for,  in  all  otlier  systems,  the  natural  tendency 
of  things  is  to  ecclesiastical  monarchy — a  supreme  and 
controlling  influence  and  power  to  be  exercised,  most 
absolutely  because  not  defined  by  law,  by  the  most 
crafty,  or  the  most  talented,  or  the  most  experienced, 
or  the  best. 

Our  remarks  might  be  extended  to  great  length  on 
this  topic,  but,  we  trust,  enough  has  been  said  to  illus- 
trate, even  to  the  uninformed,  the  entire  independence 
of  the  Protestant  Episcopal  Church  in  the  United  States 
from  the  Church  of  Rome. 

II.  It  is  not  the  Church  of  England.  It  has  no  legal 
connection  in  any  resj)ect  with  England,  nor  with  any 
other  country  whatsoever  besides  the  United  States,  ex- 
cepting the  connection,  such  as  it  is,  of  the  sincere  and 
earnest  Christian  sympathy  it  feels  for  the  English 
Protestant  Church  (which  is  a  very  different  thing  from 
the  English  Government  or  the  English  Establishment 
of  Church  and  State),  and  its  connection,  also,  through 
its  missionary  undertakings,  with  countries  ignorant  of 
pure  Christianity. 

To  be  sure,  and  we  acknowledge  the  fact  with  grati- 
tude, it  was  originated  by  members  of  the  Church  of 
England ;  to  be  sure,  it  was  an  English  Church  before 
it  became  American,  just  as  the  nation  was  English, 
and  when  it  became  American  retained  its  language  and 
its  old  common  law  in  its  new  independence.  Just  so 
it  is  now  an  independent  Church,  just  as  the  Congrega- 
tional and  Presbyterian  churches  of  this  country,  ori- 
ginally English,  are  indeiDcndent  of  the  Congregational 
and  Presbyterian  churches  of  England  from  which  they 
originated. 


THE  COMPREHENSIVE  CHURCH.  gl 

To  be  sure,  it  loves  the  Cliurcli  of  the  Lord  Jesus 
Christ  in  England — its  sister  Church  in  respect  of  the 
equality  of  national  churches,  its  mother  Church  in  re- 
spect of  historic  descent  and  nursing  care — the  Church 
as  separate  from  the  State.  But  it  has  none  of  the  in- 
cumbrances and  heavy  drawbacks  and  chains  upon  it 
which  the  Enghsh  State  has  forced,  by  the  strong  ann 
of  secular  power,  upon  the  English  Church. 

It  is  on  terms  of  the  most  friendly,  Christian,  and 
ecclesiastical  communion  with  the  English  Church.  But 
it  has  no  definite  or  dependent  or  confederate  legal  con- 
nection with  the  English  Church  whatsoever.  It  has 
become  a  national  American  Church. 

A  quotation  from  the  Preface  to  the  American 
"  Book  of  Common  Prayer  "  will  illustrate  the  forego- 
ing remarks :  "  The  Protestant  Episcopal  Church  in 
these  States  is  indebted,  under  God,  to  the  Church  of 
England  for  her  first  foundation  and  a  long  continu- 
ance of  nursing  care  and  protection.  .  .  .  But  when,  in 
the  course  of  Divine  Providence,  these  American  States 
became  independent  with  respect  to  civil  government, 
their  ecclesiastical  independence  was  necessarily  in- 
cluded ;  and  the  different  religious  denominations  of 
Christians  in  these  States  were  left  at  full  and  equal 
liberty  to  model  and  organize  their  respective  churches, 
and  forms  of  worship,  and  discipline,  in  such  manner  as 
they  might  judge  most  convenient  for  their  future  pros- 
perity, consistently  with  the  constitution  and  laws  of 
their  country."  * 

*  It  will  not  be  amiss  to  add  another  authoritative  declaration  to  the 
same  effect  with  that  above  quoted.  It  is  a  resolution  of  both  houses  of 
the  General  Convention  of  the  Protestant  Episcopal  Church  in  the  United 


82  THE   COMPREHENSIVE  CHURCH. 

For  its  prominent  doctrines,  its  various  formularies 
for  public  -worship  and  solemn  occasions  (with  such 
slight  alterations  as  local  circumstances  have  required), 
its  jjrinciples  of  free  legislation,  by  which  every  member 
of  every  order  in  the  Church  is  expected  to  have  his 
share  in  all  its  legislative  concerns,  and  finally,  for  the 
regular  succession  and  order  of  its  Bishops,  the  Protes- 
tant Episcopal  Church  in  the  United  States  owes  much 

States,  passed  May  20,  1814.  We  quote  from  Bioren's  Journals,  pp. 
310,  311. 

"  The  following  declaration  was  proposed  and  agreed  to  (in  the  House 
of  Bishops) :  It  having  been  credibly  stated  to  the  House  of  Bishops 
that,  on  questions  in  reference  to  property  devised  before  the  Revolu- 
tion to  congregations  belonging  to  '  The  Church  of  England,'  and  to  uses 
connected  with  that  name,  some  doubts  have  been  entertained  with  re- 
gard to  the  identity  of  the  body  to  which  the  two  names  have  been  ap- 
plied, the  House  think  it  expedient  to  make  the  declaration,  and  to 
request  the  concurrence  of  the  House  of  Clerical  and  Lay  Deputies 
therein :  That  '  The  Protestant  Episcopal  Church  in  the  United  States  of 
America '  is  the  same  body  heretofore  known  in  these  States  by  the 
name  of  '  The  Church  of  England ; '  the  change  of  name  (although  not 
of  religious  principle  in  doctrine,  or  in  worship,  or  in  discipline)  being 
induced  by  a  characteristic  of  the  Church  of  England,  supposing  the  in- 
dependence of  Christian  churches,  under  the  different  sovereignties  to 
which  respectively  their  allegiance  in  civil  concerns  belongs.  But  that, 
when  the  severance  alluded  to  took  place,  and  ever  since,  this  Church 
conceives  of  herself  as  possessing  and  acting  on  the  principles  of  the 
Church  of  England,  is  evident  from  the  organization  of  our  Conventions, 
and  from  their  subsequent  proceedings,  as  recorded  on  the  Journals ;  to 
which,  accordingly,  this  Convention  refers  for  satisfaction  in  the  premises. 
But  it  would  be  contrary  to  fact,  were  any  one  to  infer  that  the  discipline 
exercised  in  this  Church,  or  that  any  proceedings  therein,  are  at  all  de- 
pendent on  the  tcill  of  the  civil  or  of  the  ecclesiastical  authority  of  any 
foreign  country. 

"  The  above  declaration  having  been  communicated  to  the  House  of 
Clerical  and  Lay  Deputies,  they  returned  for  answer  that  they  concurred 
therein." 


THE   COMPREHENSIVE   CHURCH.  83 

of  gratitude  to  tlie  Cliurcli  of  England,  and  feels  for 
her  tlie  most  thankful  affection.  Although  it  be  now 
of  age,  and  has  the  rights  and  the  lawful  independence 
of  its  maturity,  it  cannot  but  love  the  venerable  mother 
who  was  the  guide  and  the  support  of  its  infancy,  and 
who,  when  it  was  first  and  early  called  to  provide  for 
itseK,  and  to  buffet  with  the  roughness  of  the  world, 
stood  forth  as  its  benefactress  and  faithful  friend,  and 
(to  borrow  a  mercantile  plirase)  advanced  to  it  in  its 
poverty,  and  when  it  lacked  even  the  advantage  of 
credit,  the  capital  upon  which  its  present  wealth  and 
prosperity  have  been  gained. 

'  III.  The  Protestant  Episcopal  Church  in  the  United 
States  is  a  denomination  of  Christians  ;  a  society,  united 
under  certain  laws  of  association,  professing  to  be  a 
Chm'ch  of  the  Lord  Jesus  Clirist ;  an  American  branch 
of  "  the  tnie  vine  ; "  a  member  of  the  universal  body 
of  Chiist.  It  endeavors  to  realize  its  own  definition  of 
a  Church  as  contained  in  the  19th  of  its  Articles  of  Ke- 
ligion  :  "  The  visible  Chm'ch  of  Christ  is  a  congrega- 
tion of  faithful  men,  in  the  which  the  pure  Word  of  God 
is  preached,  and  the  sacraments  be  duly  ministered  ac- 
cording to  Christ's  ordinance,  in  all  those  things  that 
of  necessity  are  requisite  to  the  same." 

lY.  It  is  a  Church  historically  at  unity  with  the  an- 
cient and  the  universal  Church  of  Christ ;  which  has 
never  separated  itself,  and  has  never  been  separated  by 
others,  from  this  unity  ;  and  which  is  not  liable  to  tlie 
charge  of  sectarism. 

This  unity  is  maintained  by  the  regular  connection 
of  the  Bishops  of  the  Protestant  Episcopal  Church  (in 
which  order  of  ministers  its  peculiarity  as  a  Church 


Si  THE  COMPREHENSIVE  CHURCH. 

consists),  and  through  them  of  the  Church  itself,  which 
acknowledges  them,  with  the  Church  of  England,  whose 
unity  has  been  unbroken  from  the  primitive  and  apos- 
tolical age.  Be  it  remembered,  we  are  not  arguing  for 
the  validity  of  a  ministry  derived  from  bishops  (that 
is  a  totally  distinct  argument),  but  simply  for  the  unity 
of  the  Protestant  Episcopal  Church  with  the  ancient 
and  xmiversal  Churchy  through  its  derivation  from  the 
English  Church.  The  argument  is  as  follows :  The 
Enghsh  Church  has  always  been  an  Episcopal  Church, 
and  its  Bishoj^s  for  the  time  being  have  been  acknowl- 
edged by  it.  Its  Bishops  for  the  time  being  have  been 
ordained  voluntarily  by  their  predecessors  in  that  office. 
Thus  the  Church  of  England  for  the  time  being  has 
always  acknowledged  that  which  preceded  it,  and  has 
been  regularly  connected  with  the  Church  in  the  age 
immediately  previous,  with  the  free  consent  of  both. 
The  Church  in  each  succeeding  age  has  derived  its  ac- 
knowledged ministry  (with  which  its  own  existence  ac- 
cording to  its  peculiar  organization  is  identified)  from 
the  Church  in  the  age  which  immediately  preceded  it, 
and  this,  of  course,  with  the  actual  consent  of  both  par- 
ties. Thus  its  unity  may  be  traced  to  the  apostolical 
age,  and  this,  too,  whether  its  Bishops  have  come  from 
the  early  British  or  Galilean,  or  from  the  later  Italian 
line.* 

*  The  gospel  was  planted  in  Great  Britain  in  the  vciy  first  age  of  the 
Christian  Church,  and  the  Church  in  that  country  was  very  soon  organ- 
ganized  under  Bishops  continued  probably  from  Gaul  in  the  second  cen- 
tury. By  the  irruption  of  the  Anglo-Saxons  in  the  year  452,  the  Church 
and  Christianity  were  driven  back  into  the  mountain  fastnesses,  where 
they  were  maintained.  About  the  year  600,  the  Church  and  Christianity 
were  extended  among  the  Saxons  by  Augustin,  an  Italian  missionary,  who 


THE   COMPREHENSIVE   CHURCH.  85 

Now,  tlie  Protestant  Episcopal  Churcli  in  tlie  United 
States  lias  been  acknowledged  by  the  English  Clrarcb, 
and  has  acknowledged  it,  and  has  maintained  ecclesias- 
tical unity  with  it,  in  receiving  from  it  the  succession  of 
Bishops  now  officiating  in  tlie  American  Church,  and 
constituting  its  peculiarity.  Hence  the  Protestant 
Episcopal  Church  in  the  United  States,  with  the 
Church  of  England,  is  united  to  the  ancient  and  uni- 
versal Church.  Keitlier  has  ever  at  any  time  separated 
itseK,  or  been  separated  by  others,  from  the  Church  in 
the  age  which  preceded  it,  but  has  always  acknowl- 
edged it,  and  been  acknowledged  by  it ;  and  so  down 
to  the  apostolic  age. 

Again,  we  beg  the  reader  to  remember  that  this  ar- 
gument is  simply  to  prove  the  unity  of  the  Protestant 
Episcopal  Church  with  the  primitive  and  universal 
Church  of  Christ ;  and  that  it  is  entirely  distinct  from 
the  question  whether  Bishops  are  necessary  to  constitute 
a  valid  ministry  or  a  regular  Church.  This  latter  ques- 
tion we  intend  to  have  nothing  to  do  with  in  these 
pages.  The  argument  we  have  presented  has  no  sort 
of  connection  with  the  controversy  on  the  validity  or 
the  propriety  of  the  various  denominational  Churches 
in  our  country. 

We  are  aware  that  there  is  an  objection  to  the  fore- 
going view  frequently  pressed  upon  Episcopalians  by 
persons  not  very  conversant  with  the  true  points  of  the 
Episcopal  controversy,  and  we  propose  to  meet  it. 

The  objection  is  to  the  following  effect :  The  Na- 

was  consecrated  to  the  Episcopal  supervision  of  the  converted  Saxons. 
The  reference  above  is  to  these  two  lines.  The  reader  is  referred  to  the 
various  writers  ou  Ecclesiastical  History. 


86  THE  COMPREHENSIVE  CHURCH. 

tional  Episcopal  Churcli  in  England  at  tlie  Reformation 
separated  from  tlie  Chnrcli  of  Eome,  wliicli  was  at  that 
time  the  universal  Church,  and  that  Church  finally  ex- 
communicated the  Protestant  Episcopal  Church  in  Eng- 
land, so  that  it  is  after  all  but  a  sect. 

This  objection  assumes  several  fallacies,  and  admits  of 
several  answers,  some  of  which  we  will  state  succinctly. 

1st.  The  Church  of  Eome  never  was  the  universal 
Church,  for  the  great  body  of  the  Eastern  or  Asian 
Churches  have  never  acknowledged  its  authority ;  and 
it  never  itself  assumed  a  supremacy  until  after  the 
eighth  century.  In  leaving  the  Church  of  Rome,  there- 
fore, tlie  English  Church  did  not  leave  its  connection 
with  the  universal  Church,  but  simply  its  connection 
with  the  Church  of  Rome. 

2d.  It  was  a  maxim  of  the  primitive  Church,  which 
Protestant  Episcopalians  acknowledge,  that  every  regu- 
lar Diocesan  Church,  i.  e.,  every  Church  regularly  or- 
ganized with  its  Bishops,  Clergy,  and  Laity,  is  absolutely 
independent  of  every  other.  No  one  national  Church  has 
authority  over  another  national  Church.  The  Church 
of  Rome,  therefore,  had  no  authority  over  the  Church 
of  England.  The  only  influence  which  one  inde- 
pendent Church  can  exercise  over  another  is  moral 
influence.  The  one  m?ij  protest  against  the  errors  of 
the  other,  but  has  no  other  right.  This  is  the  doctrine 
of  the  Protestant  Episcopal  Church,  as  shown  by  its 
name  and  by  its  19th  and  20th  articles.  Each  Church 
has  the  whole  management  of  its  own  a£fairs,  even  in 
the  reforming  of  itself  from  eiTor.  E'one  other  has 
any  right  of  interference.  Only  the  whole  Catholic 
Church  has  authority. 


THE   COMPREHENSIVE   CHURCH.  87 

3d.  There  is  no  such  right  in  any  Chiircli  as  that 
of  excommunication  in  the  absolute  sense.  The  highest 
right  of  punishment  in  any  Church  is  that  of  suspension 
(until  penitence  allows  the  return  of  the  offender),  and 
then  only  in  the  case  of  individuals.  It  can  never  be 
exercised  by  one  Church  toward  another.  This  is  the 
doctrine  of  the  Protestant  Episcopal  Church,  as  ex- 
pressed in  the  Rubric  prefatory  to  the  Order  for  the 
Administration  of  the  Holy  Communion  and  in  the  33d 
article. 

4tli.  The  true  state  of  the  case  is  this.  The  Church 
of  Rome  never  had  any  canonical  or  la"vs^ul  authority 
over  the  Church  of  England.  The  influence  which 
that  Church  exercised  for  a  period,  in  the  ecclesiastical 
and  secular  affairs  of  England,  was  obtained  altogether 
by  usurpations  which  depended  upon  various  circum- 
stances in  the  history  of  the  times.  This  is  understood 
by  the  objectors  as  well  as  the  respondents ;  and  Prot- 
estant Episcopalians  think  no  more  than  the  objectors 
of  the  excommunications  of  the  Pope  of  Rome  beyond 
his  own  diocese,  i.  e.,  the  city  of  Rome  and  a  small  tract 
around  it  in  Italy.  Now  the  Church  of  England  was 
always  a  regularly  organized  Church  by  itself,  and  could 
not  possibly  become  a  sect  or  schismatical,  unless  it 
could  separate  from  itself,  which  is  impossible.  In  the 
light  of  the  Reformation  it  proceeded  to  reform  itself ; 
and  as  one  item  in  this  reformation,  it  discarded  the 
usurpations  of  the  Roman  Church ;  it  refused  to  allow 
that  foreign  Church  any  longer  to  interfere  or  have  a 
hand  in  its  concerns ;  it  cut  or  broke  off  its  connection 
and  con-espondence  with  that  Church.  It  never  de- 
stroyed itseK ;  it  simply  reformed  or  changed  some  cir- 


88  THE  COMPREHENSIVE   CHURCH. 

cumstances  in  its  system.  It  was  always  regular  in  its 
doings.  It  never  made  one  change,  or  abolished  one 
custom,  or  added  one  circumstance  to  its  system,  irregu- 
larly or  contrary  to  its  own  laws.  As  well  might  the 
Presbyterian  or  Methodist  Church  be  said  to  make  itself 
schismatical,  to  form  itself  into  a  totally  new  and  dis- 
tinct Church,  repudiating  and  abandoning  the  old, 
because  in  its  last  General  Assembly  or  General  Con- 
ference it  made  some  new  arrangements,  passed  some 
new  resolutions,  enacted  some  new  laws,  as  the  new  or 
changing  circumstances  of  the  year  had  demanded,  or 
shown  necessary  or  expedient.  As  an  independent 
Church,  the  Church  of  England  separated,  as  it  had  a 
perfect  right  to  do,  from  its  temporary  connection  with 
another  and  foreign  Church. 

Two  or  three  familiar  illustrations  will  make  our 
argument  perfectly  clear  even  to  the  most  undisciplined. 
It  is  well  known  that  for  many  years  the  Presbyterian 
Church  in  the  Middle,  Southern,  and  "Western  States 
has  been  connected  with  the  Congregational  Churches 
of  New  England  by  some  articles  of  association  for 
their  mutual  convenience,  l^ow,  if  the  one  of  these 
independent  bodies  should  see  fit  to  withdraw  from 
this  compact,  to  cut  its  correspondence  with  the  other, 
could  it  be  called  schismatical,  or  could  it  be  said  to 
form,  by  so  doing,  a  new  sect  ?  Again,  suppose  that 
the  Protestant  Episcopal  Church  of  the  diocese  of  Con- 
necticut should  see  fit  to  withdraw  itself  from  its  union 
with  the  General  Convention  of  the  Protestant  Episco- 
pal Church  in  the  United  States,  and  to  return  to  the 
same  position  which  it  occupied  before  the  year  1789 
(when   it   first  united  with  the  General  Convention), 


THE   COMPREHENSIVE   CHURCH.  §9 

could  it  be  said  that  a  new  sect  liad  been  formed  in 
Connecticut?  Would  it  not  be  the  same  Cburcli  still? 
Once  more,  suppose  that  two  men  independent  of  each 
other,  and  resident  in  different  places,  E  and  E-,  should 
become  acquainted  with  each  other,  and  should  open  a 
correspondence  with  each  other ;  and  E  should  ask  and 
receive  advice  from  E.,  and  should  always  be  ready  to 
entertain  hospitably  such  persons  as  R  should  recom- 
mend to  him,  and  indeed  should  place  so  much  confi- 
dence in  R  as  to  acknowledge  the  validity  of  various 
unauthorized  proceedings  of  E.  in  relation  to  E's  busi- 
ness concerns,  as  if  E.  were  his  agent,  and  should  pres- 
ently even  appoint  E.  his  authorized  agent  for  an  indefi- 
nite term  ;  and  suppose  that  after  a  time  E  should 
discover  that  E  was  not  his  friend,  but  had  really  been 
overreaching  him,  and  involving  him  in  difiiculty,  and 
thereupon  should  legally  annul  the  agency  intnistcd  to 
E,  and  should  cut  all  correspondence  with  E,  and  should 
even  publish  to  the  world  that  E  was  not  trustworthy ; 
could  it  be  said  that,  in  so  doing,  E  had  ^nolated  his 
principles,  or  that,  by  so  doing,  E  had  lost  his  personal 
identity,  and  had  become,  actually  as  well  as  metaphori- 
cally, a  new  onan  ?  These  illustrations  are  all  parallel 
to  the  point  at  issue. 

The  Protestant  Episcopal  Church  in  the  United 
States,  we  conclude,  by  having  received  its  peculiar 
organization  by  a  unity,  acknowledged  on  both  sides, 
with  the  Church  of  England,  is  thereby  at  unity  with 
the  ancient  and  universal  Church.  It  is  historically 
connected  with  the  Church  of  the  Apostles,  and  is  an 
Apostolic  Church,  historically  continued,  unbroken  and 
identical  in  its  continuity,  to  the  present  day. 


90  THE   COMPnEHENSIVE   CHURCH. 

It  may  be  interesting  to  some  of  our  readers  to 
learn  the  early  history  of  the  Protestant  Episcopal 
Church  in  this  country.  Accordingly,  we  have  inserted 
in  the  Appendix,  l^o.  A,  the  history  of  its  regular  or- 
ganization into  the  system  which  at  present  distin- 
guishes it.  The  authority  there  quoted  is  the  well- 
known  (although  not  so  generally  read)  book  entitled 
"Memoirs  of  the  Protestant  Episcopal  Church  in  the 
United  States,"  by  the  late  Bishop  White,  of  the  diocese 
of  Pennsylvania. 

Having  now  given  our  definition,  we  think  that 
there  is  nothing  in  the  fact  that  such  a  Church  exists 
in  our  land  to  justify  a  doubt  in  the  mind  of  any  sin- 
cere Christian.  We  think,  indeed,  that  there  is  nothing 
in  the  definition  to  deter  any  sincere  Christian  from 
looking  kindly  and  favorably  upon  this  Church. 


SECTION     II. 

MEMBERS. 


Clergy  and  laity — always  connected  in  ecclesiastical  legislation  and  divine 
worship — Bishops  commonly  distinguished  from  the  other  clergy  by 
their  titles  of  office — all  Christians  may  be  members  of  the  Protestant 
Episcopal  Church. 

The  members  of  the  Protestant  Episcopal  Church, 
like  those  of  every  other  denomination,  are  of  two  orders, 
clergy  and  laity. 

The  clergy  are  in  three  degrees,  or  orders — Bishojjs, 
Presbyters  or  Priests,  and  Deacons. 

Both  clergy  and  laity  have  a  reciprocal  influence 


THE   COMPREHENSIVE   CHURCH.  91 

upon  each  other ;  and  each  has  peculiar  rights.  Both 
are  equally  concerned  in  the  government  of  the  Church ; 
and  both  are  always  expected  to  take  an  equal  part  in 
the  public  worship  of  God. 

The  peculiar  rights  and  duties  of  the  clergy  will  be 
stated  in  their  proper  places.  The  peculiar  rights  and 
privileges  of  the  laity  will  also  be  illustrated  as  they 
come  up  in  the  progress  of  the  present  chapter. 

The  Bishops,  although  a  portion  or  an  order  of  the 
clergy,  are  generally  distinguished  by  their  title  of 
Bishops,  for  convenience  sake  ;  and  by  the  clergy^  there- 
fore, are  generally  understood  the  inferior  orders  of 
Presbyters  and  Deacons.  The  laity  are  always  referred 
to  under  their  single  title,  as  laity  or  laymen.  Thus, 
for  example,  the  acts  of  the  General  Convention,  the 
Articles  of  Keligion,  the  Book  of  Common  Prayer,  etc., 
are  said  to  be  adopted  or  passed  by  the  "  Bishops,  Clergy 
and  Laity  of  the  Protestant  Episcoj^al  Church  in  the 
United  States  of  America." 

If  it  shall  be  made  to  appear,  that  in  the  Protestant 
Episcopal  Church  are  all  things  essential  to  Christian 
and  ecclesiastical  unity,  and  that  this  Church  is  peculiar- 
ly fitted  to  bring  together  the  scattered  sheep  of  Christ's 
flock,  we  trust  there  is  no  Christian  who  will  not,  for 
the  love  he  bears  his  Master  and  his  brethren,  be  prompt 
to  examine  carefully  its  claims. 


92  THE  COMPREHENSIVE   CHURCH. 

SECTION    III. 

TEREITOKIAL     DIVISIONS. 

The  Protestant  Episcopal  Church  co-cxtensivc  with  the  United  States — 
all  one  Church — its  unity  represented  in  the  General  Convention — 
Dioceses  the  subdivisions  of  the  whole  Church — represented  in  Dio- 
cesan Conventions — combination,  formation,  size,  and  Episcopal  charge 
of  Dioceses — independence  of  Dioceses — present  number  of  Dioceses 
and  Bishops — Parishes  the  subdivisions  of  Dioceses — independence 
and  rights  of  Parishes — parochial  officers — the  territorial  divisions  of 
the  Protestant  Episcopal  Church  convenient  for  unity. 

I.  The  limits  of  the  Protestant  Episcopal  Cliurcli 
are  co-extensive  witli  those  of  the  United  States  and  its 
territories. 

The  whole  Church  within  these  limits  is  one  under 
certain  general  principles  of  union  and  government. . 

This  unity  is  maintained  in  a  representative  and 
legislative  body,  known  by  the  name  of  "  the  Gleneral 
Convention  of  the  Protestant  Episcopal  Church  in  the 
United  States,"  which  body  is  assembled  once  in  three 
years,  in  such  place  as  itself  appoints  from  session  to 
session.  Its  custom  heretofore,  with  occasional  excep- 
tions, has  been  to  meet  in  the  cities  of  ]N^ew  York  and 
Philadelphia  alternately,  as  central,  and  the  most  gen- 
erally convenient  places. 

The  General  Convention  is  composed  of  two  Houses, 
the  House  of  Bishops  and  the  House  of  Clerical  and  Lay 
Deputies ;  and  the  concurrence  of  both  is  necessary  for 
legislation.  The  former  is  composed  of  all  the  Bishops 
of  this  Church,  and  the  latter  is  composed  of  a  repre- 
sentation of  both  clergy  and  laity  from  all  the  Dioceses 


THE   COMPREHENSIVE   CHURCH.  93 

— eacli  Diocese  being  entitled  to  send  four  Presbyters 
and  four  laymen.  In  tlie  House  of  Deputies,  moreover 
(if  the  majority  of  tbe  clergy  and  laity  representing  any 
one  Diocese  require  it),  any  question  may  be  put  to  each 
of  these  orders  (i.  e.,  clergy  and  laity)  separately ;  and  a 
concurrent  majority  of  each  of  these  orders  is  necessary 
to  constitute  a  vote.  So  that,  in  all  legislation,  there 
must  be,  when  demanded,  the  concurrence  of  the  three 
orders  of  Bishops,  Clergy,  and  Laity,  each  having  a  veto 
on  the  other  two. 

The  powers  and  action  of  the  General  Convention 
will  be  more  fully  expressed  in  section  Y. 

II.  Within  the  limits  of  the  whole  Church  are  cer- 
tain territorial  subdivisions,  independent  of  each  other 
in  many  respects,  yet  united  as  above  stated. 

These  subdivisions  are  denominated  Dioceses,  each 
of  which  is  under  the  Episcopal  suj^ervision  of  a  Bisliop 
(or  overseer,  or  superintendent),  who  is  also  called  a 
Diocesan. 

The  ecclesiastical  affairs  of  each  Diocese  are  man- 
aged by  3,  representative  and  legislative  body,  entitled 
the  Convention  of  the  Diocese — of  N'ew  York,  or  West- 
ern New  York,  or  Maine,  or  Albany,  etc.,  according  to 
its  position  in  the  United  States.  The  Bishop  of  the 
Diocese  is  chairman  or  president  of  the  Convention. 

A  Diocesan  Convention  is  composed  of  the  clergy 
of  the  Diocese,  and  of  laymen,  more  or  less,  elected  by 
each  parish  from  its  own  members,  to  represent  it.  Any 
question  may  be  put  (at  the  request  of  any  member  or 
parish  represented)  to  the  clergy  and  laity  separately; 
and  the  concurrence  of  a  majority  of  each  order  is  ne- 
cessary to  a  vote. 


94  THE   COMPREHENSIVE   CHURCH. 

These  are  the  main  principles  in  tlie  formation  and 
conduct  of  the  Diocesan  Conventions ;  although,  as  eacli 
Diocese  manages  its  own  affairs  by  itself,  there  are  va- 
rious modifications  of  these  main  principles.  These 
Conventions  are  constituted,  in  the  main,  upon  the 
model  of  the  General  Convention. 

The  powers  and  action  of  the  Diocesan  Conventions 
will  be  further  explained  in  Section  Y. 

When  two  or  more  neighboring  Dioceses  are  each 
too  small,  or  unable  to  employ  or  support  the  services 
of  a  Bishop,  they  may  be  united,  or  associated  temj)o- 
rarily,  for  that  pm'pose.* 

When  a  single  Diocese  has  become  so  large  as  to  re- 
quire the  services  of  more  than  one  Bishop,  it  may  be 
divided  into  two  or  more  independent  Dioceses,  accord- 
ing to  the  exigency.f 

When  any  Diocese,  through  the  demise  of  its  Bishop, 
or  other  causes,  is  deprived  of  Episcopal  services,  it 
may  obtain  the  services  of  some  Bishop  of  another  Dio- 
cese provisionally.:}: 

When  any  Diocese,  through  the  old  age  or  infirmity 
of  its  Bishop,  is  in  need  of  increased  Episcopal  services, 

*  As  we  desire  not  to  burden  the  body  of  this  chapter  with  anything 
more  than  is  absolutely  important  to  our  purpose — the  illustration,  in  very 
brief  statements,  of  the  outline  of  the  Protestant  Episcopal  Church  in  tlic 
United  States — and  as  some  of  our  readers  would  like  a  view  of  the  sub- 
ject somewhat  more  complete,  we  shall  cite  the  authorities  for  our  state- 
ments (as  has  already  been  done  in  a  few  instances),  and  occasionally  dis- 
cuss a  suggested  topic,  in  the  notes.  Yet  we  would  commend  the  notes 
and  their  references  to  all  our  readers.  The  authority  for  the  statement 
above  made  is  Constitution,  Article  V.,  Title  I.,  Canon  15. 

•)■  Constitution  of  Protestant  Episcopal  Church  in  United  States,  Ar- 
ticle V. ;  also.  Title  III.,  Canon  6. 

X  Title  I.,  Canon  15,  Section  15. 


THE   COMPREHENSIVE  CHURCH.  95 

it  may  elect  an  assistant  Bishop,  who  shall  succeed  the 
Bishop,  on  his  decease,  in  the  entire  charge  of  the  Dio- 
cese, The  same  rule  applies,  when  a  Diocese  is  too 
large  for  one  Bishop,  and  does  not  wish  to  divide,  as  in 
the  case  of  the  present  Diocese  of  ISTorth  Carolina.* 

When  there  are  any  portions  of  the  United  States 
or  Territories  under  no  Episcopal  supervision,  and  un- 
able to  procure  or  apply  for  it,  the  General  Convention 
may  appoint  Missionary  Bishops  for  such  destitute  por- 
tions of  the  country  ;  and  it  may  also  appoint  Mission- 
ary Bishops  for  foreign  missionary  statious.f 

When  a  Church  in  any  part  of  our  country,  which 
has  never  been  united  with  the  Protestant  Episcopal 
Church  in  the  United  States  so  as  to  be  regularly  a  part 
of  it,  shall  wish  to  be  thus  united  with  the  Protestant 
Episcopal  Church,  it  may,  upon  its  application,  be  re- 
ceived into  union  with  the  General  Convention,  and  be 
entitled  to  a  representation  in  that  body,  as  an  indepen- 
dent diocese,  even  if  it  be  not  large  enough  to  elect  or 
maintain  a  Bishop  for  itself.:}: 

Furtliermore,  each  Diocese  is  absolutely  independent, 
except  in  certain  particulars,  wherein,  by  its  own  volun- 
tary union  with  the  others,  it  transfers  its  own  author- 
ity to  the  General  Convention.  The  connection  or 
union  of  each  Diocese  with  the  others,  through  the 
General  Convention,  is  perfectly  voluntary ;  and  any 
diocese  has  a  right  to  withdraw  from  that  connection 
for  absolute  urgent  cause  morally  justifying  the  an- 
nulling of  its  pledge.     The  Church  has  never  antici- 

*  Title  I.,  Canon  15,  Section  5. 

f  Title  I.,  Canon  15,  Sections  7  and  8. 

:J:  Constitution  of  Protestant  Episcopal  Church,  Article  V.,  Section  1. 


96  THE   COMPREHENSIVE   CHURCH. 

pated  sucli  a  case  in  lier  legislation,  nor  had  occasion 
to  fear  it.  The  only  penalty  for  so  doing  exists  in  na- 
ture— the  inconveniences  attendant  upon  such  a  with- 
drawal, and  the  sense  of  having  departed  from  the  most 
perfect  unity  of  the  Church  in  our  country.  An  example 
of  such  withdrawal  is  not,  we  may  add,  on  record,  and, 
from  the  nature  of  things,  will  probably  never  occur. 

There  are  at  this  date  (July,  A.  I).  18T8),  in  this 
ChviYoh,  forty -eight  Dioceses,  and  ten  missionary  jurisdic- 
tions or  districts ;  and  there  are  forty-eight  Diocesan 
Bishops,  three  assistant  Bishops,  ten  domestic  missionaiy 
Bishops,  three  foreign  missionary  Bishops,  and  two  Bish- 
ops resigned. 

III.  It  is  hardly  necessary  to  add  that,  within  the  limits 
of  the  Dioceses,  the  Church  is  distributed  into  the  smaller 
subdivisions  of  parishes  or  congregations  or  societies. 

These  parishes  are  all  at  perfect  liberty  to  manage 
their  own  concerns  in  any  way  which  they  may  choose, 
except  in  those  cases  where,  for  their  unity  and  mutual 
convenience,  they  conform  to  the  general  laws  which 
they  themselves  have  made,  and  which  they  may  at  any 
time  alter,  by  their  delegates  in  the  Diocesan  Conven- 
tions, and  by  their  deputies  in  the  General  Convention. 
They  may  elect  and  settle  their  own  ministers,  appro- 
priate their  own  moneys  as  they  please,  hold  propei-ty 
independently,  etc.,  etc. 

And  here  it  is  to  be  candidly  conceded  that  this  ab- 
solute independence  of  the  parishes  is  not  always  exer- 
cised wisely  by  them,  and  is  liable  to  very  great  abuse 
and  drawbacks.  Especially  in  the  providing  of  clerical 
services,  it  works  badly  both  for  the  clergy  and  the 
parishes.     The  large  number  of  unemployed  clergymen 


THE   COMPREHENSIVE   CHURCH.  97 

and  of  vacant  parishes  shows  the  bad  working  of  too 
great  an  independence  of  parishes  in  all  those  religious 
communions  where  such  independence  is  the  rule.  It 
would  certainly  be  better  for  both  clergy  and  parishes, 
if,  as  in  the  Methodist  system,  the  parishes  and  bishops 
should  in  some  way  be  required  to  work  together.  See 
further  in  Section  XIII. 

Each  parish,  at  an  annual  parish  meeting  (holden 
generally  on  Easter  Monday,  which  occurs  in  March  or 
April),  elects,  for  the  year,  two  wardens  (the  one  called 
the  senior  and  the  other  the  junior  warden),  whoso 
business  it  is  to  advise  and  assist  the  pastor.  These 
officers  correspond  to  the  deacons  of  Congregational 
and  Presbyterian  Churches.  At  the  same  meeting,  and 
for  the  same  term,  it  elects  also  a  vestry,  of  an  indefinite 
number,  whose  business  it  is  to  superintend,  with  the 
wardens,  the  secular  concerns  of  the  parish,  and  to 
attend  to  all  such  matters  as  the  parish  leaves  in  their 
hands  after  its  annual  meeting.  These  officers  save  the 
necessity  of  frequent  parish  meetings,  and  are  analo- 
gous to  the  trustees  or  business  committees  of  other 
denominations. 

We  win  remind  the  reader,  before  we  pass  to  an- 
other topic,  that  the  territorial  divisions  of  the  Protes- 
tant Episcopal  Church  are  similar  to  those  of  all  exten- 
sive denominations.  Parishes  are  alike  in  all.  The 
limits  of  Synods  and  Presbyteries,  Consociations,  Asso- 
ciations, Conferences,  etc.,  are  all  correspondent  to  Dio- 
ceses. So,  too,  the  General  Conference,  the  General 
Association,  the  General  Assembly,  etc.,  do  each  corre- 
spond to  the  General  Convention,  and  take  in  the  extent 
of  the  United  States  and  Territories. 
5 


98  THE  COMPREHENSIVE  CHURCH. 

The  arrangement  of  its  territorial  divisions  fur- 
nishes, therefore,  no  objection  to  the  Protestant  Epis- 
copal Church ;  while,  to  say  the  least,  the  simplicity 
and  extent  of  tliese  exhibit  convenient  instrumentalities 
for  the  formation  of  a  united  and  universal  Church. 


SECTION    IV. 

LAWS. 


All  written — made  by  the  whole  Church — laws  of  the  General  Convention 
— laws  of  the  Dioceses — the  election  of  wardens  and  vestry,  and  the 
use  of  the  clerical  dress,  common  customs — liberty  in  everything  not 
defined  by  law — clear  laws  advantageous  for  unity. 

The  laws  of  the  Protestant  Episcopal  Church  are  all 
a  lex  scripta,  written  laws,  statutes. 

They  are  all  made  by  the  whole  Church — Bishops, 
Clergy,  and  Laity.  In  the  next  section  this  will  be  fur- 
ther elucidated. 

They  are  as  follows : 

1.  Tlie  Constitution  and  Canons  of  the  Protestant 
Episcopal  Church  in  the  United  States,  adopted  in  the 
General  Convention ;  also  the  Resolves  of  the  General 
Convention.  These  are  obligatory  upon  the  whole 
Church,  in  all  the  dioceses.  They  are  liable  to  revis- 
ion, change,  or  repeal,  every  three  years,  at  each  session 
of  the  General  Convention. 

The  various  orders  and  rubrics  in  "  The  Book  of 
Common  Prayer  and  Administration  of  the  Sacraments 
and  other  Rites  and  Ceremonies  of  the  Church,"  etc.,  re- 
late to  sundry  occasions  of  public  worship,  and  are  also 


THE   COMPREHENSIVE   CHURCH.  99 

laws  of  the  General  Convention,  and  liable,  like  its  other 
laws,  to  change  or  repeal  every  three  years.* 

2.  The  Constitutions  and  Canons  and  Resolves  of 
the  different  Dioceses  represented  in  their  Annual  Con- 
ventions. These  are  obligatory  only  in  the  Dioceses 
which  adoj)t  them.  These  are  liable  to  repeal  or  change 
every  year,  at  each  session  of  the  Diocesan  Convention. 

In  the  above  two  classes  are  all  the  laws  and  the  only 
laws  of  the  Protestant  Episcopal  Church  in  the  United 
States  with  penalties.  We  have  customs ;  but  there  is 
no  such  thing  as  a  lex  non  scripta,  an  unwritten  law,  a 
law  of  custom,  or  of  arbitrary  individual  enactment,  in 
this  Church,  for  the  violation  of  which  a  man  may  be 
tried  or  punished. 

There  are,  however,  two  customs,  very  common  in 
the  Church,  which  it  is  j)roper  to  allude  to.  The  one  is 
the  election  of  wardens  and  vestrymen,  by  the  parishes, 
at  their  annual  meetings.  This  was  a  custom  adojjted 
from  the  parish  customs  of  England,  and  is,  we  believe, 
universally  j)ractised.  It  is  not,  however,  enjoined  by 
General  Canon,  but  is  assumed  as  in  force  in  Title  I., 
Canon  14,  Section  6,  and  elsewhere.  The  legal  (cor- 
porate) existence  of  most  parishes  is,  likewise,  in  almost 
every  instance,  through  these  officers.  Most  of  the  Dio- 
cesan Conventions  have  seen  fit  to  provide  for  their  elec- 
tion by  special  ecclesiastical  legislation.     The  other  cus- 

*  This  Constitution  is  in  nine  articles. 

The  canons  are  on  various  subjects,  and  are  but  partially  referred  to 
in  this  treatise.  All  the  previously  existing  canons  were  revised  and  re- 
arranged into  a  new  code,  in  the  General  Convention  of  1832.  This  col- 
lection is  called  Tiik  Digest  ;  and  the  canons  are  arranged  under  four 
titles,  according  to  their  subjects. 


100  THE  COMPREHENSIVE  CHURCH. 

torn  is  tlie  use  of  the  clerical  dress — the  bands,  surplice, 
stole,  cassock,  and  gown.  This  dress  is  enjoined  by  ec- 
clesiastical law,  only  for  the  particular  time  and  occasion 
of  ordination,  as  in  the  Rubrics  in  the  Ordinal.  Yet  it 
is  assumed  by  one  of  our  canons  as  a  custom  generally 
followed.  See  Title  I.,  Canon  9,  Section  3  [3].  It  is 
a  very  general  custom,  although  not,  like  the  former, 
universal. 

In  every  matter  not  defined  by  written  law,  there 
is  liberty ;  and  no  person,  clergyman  or  layman,  is  liable 
to  ecclesiastical  trial  for  any  de]3arture  from  a  mere 
usage  or  custom.  There  are  usages  and  customs  so 
manifestly  useful  and  convenient,  that  almost  all  per- 
sons conform  to  them  in  society  as  in  the  Church  ;  and 
the  violator  of  such  usages  punishes  himself,  in  losing 
the  respect,  just  so  far,  of  those  who  see  nothing  to  be 
admired  in  mere  eccentricity. 

If  clear  and  definite  laws,  under  which  every  per- 
son may  accurately  know  his  rights  and  privileges,  as 
a  member  of  the  Church,  and  be  able  to  defend  and 
to  continue  them,  be  praiseworthy  as  well  as  important 
and  useful  in  a  Church ;  and  if  such  be  especially  neces- 
sary in  any  system  proposed  to  the  favorable  regards  of 
all  Christian  people, — then  may  the  Protestant  Epis- 
copal Church  claim  the  attention,  and  ask  for  the  kind 
consideration,  of  the  Christians  of  the  United  States,  as  a 
Church  fitted  to  heal  their  differences,  and  secure  them 
in  "  the  unity  of  the  spirit  and  in  the  bond  of  peace." 


THE   COMPREHENSIVE   CHURCH.  IQl 

SECTION    V. 

GOVERNMENT. 

Democratical — representative.  Parish  meetings — the  original  sources  of 
government — their  various  powers — how  composed — elect  wardens 
and  vestry — powers  and  duties  of  these  officers — an  instituted  rector 
is  chairman — elect  lay  delegates  to  the  Diocesan  Conventions.  Dio- 
cesan Contentions — their  duties  and  powers — meet  annually — com- 
posed of  clergy  and  laity — mode  of  conducting  business — the  Bishop 
the  Chairman — elect,  standing  committees — duties  of  these  committees 
— elect  clerical  and  lay  deputies  to  the  General  Convention.  General 
Convention — its  duties  and  powers  to  provide  general  legislation  and 
promote  unity — composed  of  bishops,  clergy,  and  laity — ^meets  trien- 
nially — is  in  two  houses,  each  has  a  veto  on  the  other,  each  equal — 
House  of  Bishops — how  composed — senior  Bishop  presides — mode  of 
conducting  business — House  of  Clerical  and  Lay  Deputies — how  com- 
posed— mode  of  conducting  business — the  vote  by  a  division  of  orders 
— by  this  the  clergy  and  laity  have  a  veto  upon  each  other.  Comments 
— analogy  between  the  ecclesiastical  institutions  of  the  Protestant 
Episcopal  Church  in  the  United  States  and  the  civil  institutions  of 
the  United  States — government  of  the  Protestant  Episcopal  Church 
very  comprehensive — primitive — comljines  the  three  elements,  the 
Episcopal,  the  Presbyterial,  the  Congregational — a  just  system — 
broad  enough  to  imite  all  Christians. 

The  government  of  the  Protestant  Episcopal  Church ' 
in  the  United  States  is  strictly  and  purely  democratical ;' 
that  is  to  say,  every  member  of  the  Church,  without  any, 
exception  in  any  class,  has  an  equal  right  in  the  making, 
of  every  one  of  its  laws,  and  in  appointing  the  method - 
and  means  of  their  administration.     Or  to  express  the ' 
same  idea  in  another  form,  there  is  not  a  single  exercise 
of  authority  in  this  Church  which  may  not  be  directly 
influenced  i3y  every  member  of  it.    The  supreme  power 
of  governing  this  Church  is  the  will  of  the  majority  of 


102  THE   COMPREHENSIVE   CHURCH. 

the  whole  Church,  which  is  composed  of  bishops,  clergy, 

and  laity ;  so  that  the  bishoj)s  cannot  govern  alone,  nor 

the  clergy  alone,  nor  the  laity  alone.      But  all  these 

three,  as  equally  belonging  to  the  Church,  and  interested 

in  it,  act  together,  and  thus,  in  the  highest  and  justest 

style  of  popular  and  universal  suffrage,  the  certainly- 

ascei-tained  will  of  the  actual  majority  of  the  whole 

Church  is  the  supreme  law  of  the  Church. 

/      The  government  of  this  Church  is  also  represent- 

^ative ;  that  is  to  say,  its  laws  are  all  made  by  bodies 

,  composed   of  representatives   elected   directly  by  the 

'  whole  Church. 

That  the  government  of  this  Church  is  democratical 
and  representative  will  now  be  illustrated  more  par- 
ticularly. 

I.  Paeisii  Meetings. — In  these  are  the  unity  of  the 
Church  in  the  parish.  The  original  j)Owers  of  govern- 
ment, in  the  laity,  proceed  from  the  parishes,  which 
are  the  primary  assemblies  of  the  people. 

1.  These  have  complete  control  of  their  own  parochi- 
al or  congregational  affairs,  which  control  they  exercise 
absolutely  in  the  parish  meetings.  The  persons  voting 
at  the  parish  meetings  are  all  communicants,  or  pew- 
holders,  or  pew-lessees,  or  regular  occupants  of  seats,  or 
persons  of  age  in  any  way  regularly  connected  with  the 
parish,  whether  by  certificate,  as  in  some  States,  or  in 
other  ways.  ITo  distinction  is  made  in  these  parish 
meetings  between  communicants  and  others.* 

o 
*  It  is  the  experience  of  the  Church,  that  in  all  caScs  where  both  the 
communicants  and  other  members  of  a  parish  are  to  act  jointly  (as  in  the 
call  and  settlement  of  ministers,  etc.),  it  is  best  that  they  consult  and 
vote  in  one  body.  The  communicants,  if  they  arc  not  separated  into  a 
distinct  body,  supposed  thereby  to  have  interests  different  from  those  of 


THE   COMPREHENSIVE   CHURCH.  103 

2.  For  tlie  management  of  such  parochial  concerns 
as  are  not  conveniently  attended  to  by  the  parish  meet- 
ings, there  is  a  representative  body,  elected  annually  by 
the  parish  at  its  annual  meeting.  This  body,  as  has 
been  stated  ah-eady,  is  composed  of  two  wardens  and  an 
indefinite  number  of  vestrymen.  Most  parishes  elect 
from  four  to  six  or  eight  vestrymen  ;  some  have  more, 
and  one  very  large  and  wealthy  parish  in  our  country 
has  between  thirty  and  forty.  In  most  parishes  it  has 
been  the  custom  to  leave  all  their  concerns,  even  the 
calHng  and  settlement  of  a  rector,  with  the  vestry, 
whom  they  elect  with  a  careful  and  particular  reference 
to  the  just  fulfilment  of  their  duty. 

In  all  parish  and  vestry  meetings,  we  may  say  in 
passing,  the  rector  has  a  legal  right,  it  is  understood,  to 
preside  ;  and,  as  chairman,  has  the  privilege  of  a  casting 
vote,  in  the  case  of  a  tie.  The  right  of  a  minister  insti- 
tuted depends  upon  the  special  customs  or  canons  of  the 
several  Dioceses.  As  a  general  legal  principle  now  set- 
tled^ where  special  Diocesan  canons  do  not  rule  otherwise^ 
institution  confers  no  special  rights. 

3.  At  the  annual  meeting  each  parish  elects,  from 
its  own  members,  certain  lay  delegates  (more  or  less,  ac- 
cording to  the  number  specified  in  the  Constitution  of 
the  Diocese)  to  represent  it  in  the  Diocesan  Convention. 

the  other  members  of  a  parish,  will  always  exercise,  from  their  personal 
characters,  their  various  relations  to  others,  and  from  different  circum- 
stances, a  controlling  and  decisive  influence  in  parish  meetings.  It  is 
doubted  whether,  in  Episcopalian  parishes,  measures  are  ever  carried  con- 
trary to  the  will  of  a  majority  of  the  communicants.  To  take  an  illus- 
tration, the  writer  believes  that,  among  the  thousands  of  cases  which 
have  occurred,  there  probably  has  never  been  a  minister  settled  over  any 
Episcopal  parish,  by  the  vote  of  a  parish  meeting,  in  opposition  to  the 
clearly  expressed  will  of  a  majority  of  the  communicants. 


104  THE   COMPREHENSIVE   CHURCH. 

We  wish  this  fact  to  be  specially  noted  ;  for  in  this  is 
the  first  great  step  in  that  rej)resentative  government  by 
which  the  legislation  of  the  whole  Church  is  controlled. 

II.  Diocesan  Conventions. — In  these  are  the  unity 
of  the  Church  in  the  Diocese.  Each  Diocesan  Conven- 
tion represents  a  Diocesan  Church,  and  its  laws  are  obli- 
gatory only  upon  the  Church  within  the  limits  of  the 
particular  Diocese.  The  unit  of  the  Diocesan  Conven- 
tion, which  represents  the  whole  Diocesan  Church,  is 
the  individual  communicant. 

1.  The  chief  duties  of  a  Diocesan  Convention  are  to 
elect  the  Bishop  of  the  Diocese ;  *  to  consider  the  state 
of  the  several  parishes ;  to  discuss  and  consult  concern- 
ing matters  of  mterest  to  the  Diocese  and  to  the  Church 
at  large  ;  to  instruct  their  deputies  to  the  General  Con- 
vention in  reference  to  any  propositions  which  may  have 
been  brought  before  their  notice  by  the  previous  Gen- 
eral Convention  ;  to  pass  resolutions  and  canons  for  the 
regulation  of  the  affairs  of  the  Diocese,  especially  for  the 
discipline  and  trial  of  unworthy  clergymen,f  etc.,  etc. 

2,  A  Diocesan  Convention  meets  annually,  and  is 
composed  of  the  clergy  of  the  Diocese,  and  of  laity 
elected,  as  just  m.entioned,  by  all  the  parishes. 

On  all  questions  the  clergy  and  laity  may,  if  it  be 
required,  vote  separately,  and  the  concurrence  of  the 
two  orders  is  then  necessary  to  a  vote. 

These  general  principles  are  expressed  in  the  Consti- 
tutions of  all  the  Dioceses,  although  variously  modified. 
Thus  some  Dioceses  admit  all  tlie  clergy  to  the  Conven- 
tion ;  others  only  those  engaged  in  parishes  ;  others  ad- 
mit also  clerical  teachers  and  professors  in  colleges ; 

*  Constitution  of  the  Prot.  Epis.  Church,  Art.  4.         f  Ibid,,  Art.  G. 


THE  COMPREHENSIVE   CHURCH.  105 

some  require  a  year's,  some  a  six-montlis'  residence  in 
the  Diocese,  etc.  Some  allow  one  lay  delegate  for  eacli 
pansh ;  others  allow  two  or  three,  or  more  ;  some  allow 
one  for  every  certain  number  of  families  or  of  commu- 
nicants in  a  parish,  etc.  So,  in  the  case  of  a  vote  by  a 
division  of  the  clerical  and  lay  orders,  some  Dioceses 
require  that  one  member  of  the  Convention  may  call 
for  it ;  others,  that  the  clergyman  and  delegates  of  one 
parish  may  call  for  it ;  others,  that  five,  or  more  or  less, 
members  may  call  for  it,  etc.  So,  in  the  declaring  of 
the  vote  on  a  division  of  orders,  some  Dioceses  require 
that  the  clergy  and  laity  in  a  majority  of  the  parishes 
shall  concur ;  others,  that  a  majority  of  the  two  orders, 
without  any  reference  to  parishes,  shall  concur,  etc. 

The  Bishoj)  of  the  Diocese  is  Chairman  of  the  Con- 
vention, and  as  such  has  a  casting  vote.  This  is  exj)ress- 
ly  provided  for  in  the  Constitutions  of  all  the  Dioceses ; 
since,  without  such  a  provision,  the  Bishop  would  be 
excluded  from  the  Convention.* 

*  The  writer  would  remark  that  to  his  mind  there  appears  to  be  an 
impropriety  in  leaving  this  fact  to  be  expressly  provided  for  in  the  Con- 
stitutions of  the  several  Dioceses.  He  thinks  that,  by  a  special  article  or 
clause  in  the  Constitution  of  the  Protestant  Episcopal  Church  in  the 
United  States,  every  Bishop  should  be  declared,  ex  officio^  Chairman  of  the 
Convention  of  the  Diocese  of  which  he  is  overseer. 

Having  referred  to  the  freedom  of  the  Diocesan  Conventions,  in  which 
the  Bishop  has  no  other  power  than  that  just  and  fitting  one  of  the  Chair- 
man, it  becomes  us  to  acknowledge  that,  among  all  the  Dioceses  of  the 
United  States,  there  are  three  exceptions  to  the  description  we  have 
given.  In  the  Diocesan  Conventions  of  Vermont,  Albany,  and  Fond  du 
Lac,  the  Bishop  has  a  veto  upon  all  the  proceedings  of  the  body,  even 
upon  all  propositions  to  alter  the  Constitution  of  the  Diocese  which 
gives  him  this  power  of  control. 

As  the  Constitution  of  these  Dioceses  has  been  the  subject  of  much 
and  severe  animadversion  in  the  Church,  it  would  be  unjust  not  to  admit 


lOG  THE   COMPREHENSIVE   CnURCII. 

3.  By  each  Annual  Convention  there  is  a  body  chosen, 
called  the  Standing  Committee  of  the  Diocese,  composed 
of  clergymen,  or  of  clergy  and  laity,  according  to  the 
peculiar  rule  of  the  Diocese.     The  relation  of  this  body 

that  the  Conventions  of  these  Dioceses  have  also  a  veto  upon  the  Bishop, 
which  they  may  exercise  by  refusing  to  enact  laws  for  his  sanction,  since 
without  the  action  of  the  Convention  no  legislation  can  be  accomplished. 

For  the  sake  of  illustrating  the  liberalizing  and  protective  influence 
of  our  General  Constitution,  we  beg  our  reader  to  observe  that  each  Dio- 
cesan Convention  is  free  to  act,  without  any  extraneous  influence  or  inter- 
ference, so  far  as  the  general  legislation  of  the  Church  is  concerned. 
Clerical  and  lay  deputies  are  chosen  by  the  Convention  to  represent  it  in 
the  General  Convention ;  for  it  is  contrary  to  the  Constitution  of  the  P. 
E.  Church  in  the  United  States  that  any  Bishop  shall  have  any  direct  in- 
fluence in  the  appointment  of  clerical  and  lay  deputies  from  his  Diocese, 
except  so  far  as  his  vote,  as  a  member  and  chairman  of  the  Diocesan 
Convention,  goes.  Its  language  is :  "  The  Church  in  each  Diocese  shall 
be  entitled  to  a  representation  of  both  the  clergy  and  laity,  which  repre- 
sentation shall  consist  of  one  or  more  deputies,  not  exceeding  four  of 
each  order,  chosen  by  the  Convention  of  the  Diocese."  Any  Diocese,  there- 
fore, whose  Convention  is  not  perfectly  free  to  elect  its  own  represent- 
atives to  the  General  Convention,  would  not  be  admitted  into  union  with 
the  P.  E.  Church  in  the  United  States  through  the  General  Convention ; 
and  any  deputies  which  it  might  elect,  unless  they  "  reprcsoit "  without 
qualification  "  the  Church  i7i  the  Diocese,"  could  not  take  their  seats  in 
the  House  of  Clerical  and  Lay  Deputies. 

The  view  here  presented  is  confirmed  by  Title  I.,  Canon  3,  which  de- 
clares that  "  a  candidate  for  Holy  Orders  shall  not  be  allowed  to  accept, 
from  any  Diocesan  Convention,  an  appointment  as  a  lay  deputy  to  the 
House  of  Clerical  and  Lay  Deputies  of  the  General  Convention."  The 
reason  assigned  for  the  passage  of  this  canon,  it  is  understood,  was 
that  the  candidate  is  subject  to  the  Bishop,  and  therefore,  upon  the  prin- 
ciple just  asserted,  cannot  properly  represent  the  Diocesan  Church  or  Con- 
vention.    The  same  rule  is  practically  applied  to  Deacons. 

Each  Bishop  has  his  proper  and  lawful  influence  and  representation 
in  the  General  Convention,  in  his  own  person,  as  a  member  of  the  House 
of  Bishops,  and  cannot  constitutionally  control  or  atlect  the  membership 
of  the  otlier  House. 


THE  COMPREHENSIVE  CHURCH.  107 

to  the  Diocesan  Convention  is  somewhat  analogous  to 
that  of  the  vestry  to  the  parish.  It  is  a  sort  of  sub- 
Convention,  authorized  to  act,  at  all  times,  in  certain 
specific  matters,  which  the  Convention  has  the  primary 
right  to  control,  but  cannot  manage  conveniently.* 

The  chief  duty  of  the  Standing  Committee  is  to  ex- 
amine and  recommend  postulants  for  the  ministry,  for 
candidateship,  and  for  ordination ;  and  no  candidate  can 
be  ordained  except  through  this  recommendation.f 

They  are  secondarily  a  council  of  advice  to  the 
Bishop,  when  he  desires  their  advice  ;  and  they  may 
also  advise  him  whensoever  they  themselves  see  fit  to 
do  so. 

Where  there  is  no  bishop,  the  Standing  Committee 
supplies  his  place  in  all  things  possible.  :j: 

*  Title  ni.,  Canon  2. 

f  Every  person  ordained  into  the  ministry  of  this  Cliurch  must  first 
become  "  a  candidate  for  orders,"  that  is,  be  placed  by  the  bishop  upon 
the  list  of  those  in  his  diocese  who  arc  preparing  for  the  sacred  ministry. 
Now,  in  order  to  become  a  candidate,  the  bishop,  to  whom  he  intends  to 
apply  for  orders,  must  receis'e  a  certificate  from  the  standing  committee 
of  the  diocese  of  said  bishop,  that,  "  from  personal  knowledge,  or  from 
testimonials  laid  before  them,  they  believe  that  he  is  pious,  sober,  and 
honest;  that,"  etc.  Title  I.,  Canon  2,  Section  3  [6].  After  a  person  has 
been  admitted  a  candidate,  and  is  prepared  for  ordination,  there  is  an- 
other rule  to  be  complied  with  :  "  No  person  shall  be  ordained  deacon  or 
priest  in  this  Church,  unless  he  be  recommended  to  the  bishop  by  the 
standing  committee  of  the  diocese  for  which  he  is  to  be  ordained,  which," 
etc.  Title  I.,  Canon  6,  Section  4  ;  and  Canon  8,  Section  4.  In  the  case 
of  persons  who  have  been  ministers,  licentiates,  or  students  of  theology 
among  other  religious  denominations,  a  similar  rule  applies.  The  stand- 
ing committee,  being  satisfied  on  these  points,  may  recommend  him  to 
the  bishop,  etc.     Title  I.,  Canon  2,  Section  7. 

X  Title  III.,  Canon  2.  It  would  occupy  many  pages  to  exhibit  the  va- 
rious occasions  in  which  the  standing  committee  are  empowered  to  act — 
in  the  admission  of  candidates  for  orders — in  the  ordination  of  deacons 


108  THE   COMPREHENSIVE   CHURCH. 

4.  By  eacli  Diocesan  Convention  four  clerical  and 
four  lay  dej)uties  are  elected  to  represent  tlie  Cliurch 
of  the  Diocese  in  the  General  Convention.* 

We  wish  this  fact  to  be  especially  noted,  as  it  is  the 
second  great  step  in  the  representative  government  of 
the  Church. 

III.  TuE  General  Convention. — In  this  is  the 
unity  of  the  whole  Church  in  the  United  States  and  its 
territories.  The  unit  of  the  General  Convention  is  the 
individual  Diocese. 

The  object  of  the  General  Convention  is  to  j)rovide 
legislation  for  the  whole  Church ;  to  define  a  uniform 
system  of  ecclesiastical  government ;  and  to  promote,  as 
far  as  possible,  the  external  unity  of  the  whole  Church 
in  all  those  matters,  the  control  of  which  is  not  essen- 
tial to  the  acknowledged  independence  of  the  various 
Dioceses.  It  is  the  body  through  which  the  several  Dio- 
ceses are  united  with  each  other ;  each  Diocese  submit- 
ting itself,  in  all  matters  of  general  legislation,  to  the 
will  of  the  majority  of  the  Dioceses — through  which  all 
are  united  (as  in  the  case  of  individuals  united  with 

and  of  presbyters — in  the  consecration  and  resignation  of  bishops — in 
cases  of  discipline,  etc.,  etc.  It  will  be  enough  for  the  purposes  of  illus- 
tration to  say  that,  out  of  three  hundred  and  forty-five  canons  or  sec- 
tions of  canons  on  all  subjects,  one  hundred  and  four  refer,  in  some  par- 
ticulars, to  the  standing  committees  of  the  dioceses.  The  important  in- 
fluence of  this  body  may  be  easily  surmised  by  a  comparison  of  these 
canons  with  their  subjects.  In  every  one  of  these  canons  there  is  an  or- 
der for  the  action  of  the  standing  committee,  cither  as  an  independent 
body  representing  the  Diocesan  Convention,  or  else,  in  the  case  of  a  dio- 
cese without  a  bishop,  as  representing  the  vvholc  ecclesiastical  authority 
of  the  diocese.  To  understand  the  powers  of  a  Diocesan  Convention,  the 
various  agencies  of  the  standing  committee  must  be  considered. 
*  Constitution  of  the  Protestant  Episcopal  Church,  Art.  2. 


THE  COMPREHENSIVE  CHURCH.         109 

each  other  in  the  Church)  upon  the  grand  princij^les  of 
mutual  compromise  and  general  conformity,  in  all  mat- 
ters which  are  not  felt  by  each  to  be  essential  to  their 
common  independence,  and  which,  of  course,  will  be 
most  jealously  guarded  by  each  separately,  as  well  as  by 
all  conjointly.  Thus,  while  the  absolute  unity  of  all 
is  secured,  the  absolute  independence  of  each  is  main- 
tained inviolate  ;  and  this,  indeed,  perpetually,  by  the 
very  nature  of  the  association. 

In  the  General  Convention  all  the  bishops,  all  the 
clergy,  and  all  the  laity  of  the  whole  Church  in  the 
United  States,  are  represented. 

Each  of  these  three  orders  or  classes  has  an  absolute 
veto  or  negative  in  the  passage  of  all  the  acts  of  the 
body ;  so  that  a  concurrence  of  the  three  is  necessary  to 
all  legislation. 

The  General  Convention  meets  once  in  three  years, 
at  such  place  as  itself  determines. 

A  majority  of  the  dioceses  must  be  represented  be- 
fore it  can  proceed  to  business  ;  but  the  representation 
from  two  dioceses  may  adjourn.* 

Freedom  of  debate  is  always  allowed. 

Special  meetings  may  be  called,  under  certain 
rules.f 

The  General   Convention   is  in   two   Houses — the 

*  Constitution  of  Protestant  Episcopal  Church,  Art.  1.  There  are 
now  forty-eight  dioceses  at  unity  through  (or,  as  it  is  more  commonly 
expressed,  in  connection  with)  the  General  Convention.  Twenty-five 
must,  therefore,  be  represented  before  the  General  Convention  can  pro- 
ceed to  business.  The  next  General  Convention  will  meet  in  the  city  of 
New  York,  on  the  first  Wednesday  in  October,  1880,  thenceforward  trl- 
cnnially. 

f  Constitution,  Art.  1,  Title  HI.,  Cauon  1,  Section  1. 


110  THE  COMPREHENSIVE  CHURCH. 

House  of  Bisliops,  and  tlie  House  of  Clerical  and  Lay 
Deputies. 

Each  House  may  originate  and  propose  acts  to  the 
other ;  and  each  has  a  negative  upon  the  acts  of  the 
other ;  so  that  the  concurrence  of  both  Houses  is  ne- 
cessary to  all  legislation.  Tlie  legislative  powers  of 
each  are  on  an  exact  equality,  except  in  one  particular 
to  be  alluded  to  presently,  in  which  the  House  of  Cler- 
ical and  Lay  Deputies  has  an  unjust  advantage  over  the 
House  of  Bishops. 

Each  House  elects  its  own  President  and  Secretary ; 
and  the  two  Houses  communicate  with  each  other  by 
their  secretaries,  or  by  occasional  committees. 

In  both  Houses,  the  ordinary  rules  of  parliamentary 
bodies  prevail.  Joint  committees  and  committees  of 
conference  are  frequently,  and  whenever  necessary,  ap- 
pointed. 

The  two  Houses  unite  with  each  other  in  public  wor- 
ship, at  the  opening  of  the  session  (when  the  Holy  Com- 
nmnion  is  administered),  and  at  the  close  of  the  session 
(when  the  pastoral  letter  of  the  Bishops — a  letter  of 
solemn  advice,  addressed  to  all  the  Episcopal  parishes 
in  the  United  States — is  read),  and  during  every  day  of 
the  session. 

1.  The  House  of  Bishops. — This  body  is  composed 
of  all  the  bishops  of  the  Protestant  E]3iscopal  Church 
in  the  United  States,*  excepting  such  as  shall  have  re- 
signed their  Episcoj)al  charge. f 

By  a  resolution  adopted  by  it  in  1804,  it  was  made 
"  a  standing  i-ule  of  this  House,  that  the  senior  bishop 

*  Constitution  of  the  Protestant  Episcopal  Church,  Art.  3. 
t  Title  I.,  Canon  15,  Section  16. 


THE  COMPREHENSIVE  CHURCH.  m 

present  at  the  opening  of  any  Convention  shall  23reside," 
seniority  being  reckoned,  not  from  the  years  of  human 
life,  but  from  the  date  of  consecration  to  the  office  of  a 
bishop.  From  that  time  until  the  Convention  of  1835, 
inclusively,  Bishop  White,  late  of  Pennsylvania,  pre- 
sided, having  never  been  absent  from  a  single  session. 
The  present  Senior  Bishop  is  the  E.t.  Rev.  Benjamin 
Bosworth  Smith,  D.  D.,  of  the  Diocese  of  Kentucky. 
The  secretary  is  chosen  from  session  to  session. 

In  case  the  House  of  Bishops  shall  fail  to  signify  its 
concurrence  or  non-concurrence  (the  latter  in  writing 
with  the  reasons  therefor)  wntli  any  act  proposed  to  it 
by  the  House  of  Clerical  and  Lay  Deputies,  within 
three  days  thereafter,  the  proposed  act  will  become  a 
law.  ]^o  such  unfair  provision  exists  in  regard  to  any 
measure  originating  with  the  House  of  Bishops,  and 
proposed  by  them  to  the  other  House. 

The  mode  of  conducting  the  business  of  this  body  is 
perfectly  simple,  and  all  the  important  particulars  are 
stated  in  the  general  remarks  above  made  ujjon  both 
Houses.* 

2.  The  House  of  Clerical  and  Lay  Deputies. — This 
body  is  composed,  as  has  been  mentioned,  of  Clerical 
and  Lay  Deputies,  four  of  each  order  being  elected  by 
each  Diocesan  Convention  to  represent  it  in  the  same.f 

The  President  and  Secretary  of  this  body  are  chosen 
from  session  to  session. 

Any  question  may  (if  the  clerical  and  lay  deputies 
of  any  one  diocese  require  it)  be  put  to  each  order 
(clergy  and  laity)  separately.     In  case  of  such  a  division 

*  Constitution  of  the  Protestant  Episcopal  Church,  Art.  3. 
t  Ibid.,  Art.  2. 


112  THE  COMPREHENSIVE   CHURCH. 

of  tlie  House,  the  mode  of  taking  the  vote  provided  by 
the  Constitution  is  as  follows  :  Each  order  votes  by 
dioceses,  the  majority  of  each  order  in  each  diocese  rcj)- 
resented  being  counted  as  one  vote  in  that  order.  To 
constitute  a  concurrence  of  both  orders  there  must  be, 
for  the  clergy,  a  majority  of  the  dioceses  actually  repre- 
sented by  them,  and  for  the  laity,  a  majority  of  the 
dioceses  actually  represented  by  them  in  the  present 
Convention.* 

To  illustrate  the  full  power  of  this  negative  in  the 
House  of  Clerical  and  Lay  Deputies,  we  will  state  a 
case.  There  are  now  forty-eight  dioceses  m  connec- 
tion through  the  General  Convention ;  and,  according 
to  the  first  article  of  the  Constitution  already  quoted,  a 
majority,  that  is,  at  least  twenty-five  of  these  dioceses, 
must  be  represented  (each,  according  to  the  second  arti- 
cle of  the  Constitution,  by  at  least  one  of  the  clerical  or 
one  of  the  lay  deputies  elected  by  its  Convention),  before 
the  General  Convention  can  proceed  to  business.  Sup- 
pose now  it  should  so  happen  that,  in  some  meeting  of 
the  General  Convention,  all  the  clerical  deputies  from  the 
forty-eight  dioceses,  that  is,  one  hundred  and  ninety-two 
clerical  deputies,  should  be  present,  and  only  three  lay 
deputies  from  three  different  dioceses  should  be  present ; 
then  the  majority  of  these  three,  i.  e.,  two  lay  deputies, 
would,  in  the  event  of  a  vote  by  the  division  of  orders, 
have  an  absolute  veto  upon  all  the  legislation  of  the 
General  Convention.  So  it  would  be  if  the  case  were 
inverted,  and  only  three  or  even  two  clerical  deputies 
were  present.  So  it  would  be  if  only  one  clergyman^  or 
one  layman,  being  the  only  rejyresentative  from  one  dio- 

*  Constitution  of  the  Protestant  Episcoinil  Cliuicli,  Art.  2. 


THE  COMPREHENSIVE  CHURCH.  113 

cese,  should  represent  his  order  in  the  General  Conven- 
tion ;  he  might  require  the  division  of  orders  and  veto 
all  the  doings  of  the  Convention.  Such  a  disproportion 
in  the  representation  as  here  supposed  is  of  course  only 
supposable,  and  not  at  all  likely  to  occur ;  we  suppose 
the  case,  not  as  probable  or  morally  possible,  but  only 
to  illustrate  a  fundamental  principle  in  the  Constitu- 
tion of  the  Protestant  Episcopal  Church  in  the  United 
States. 

Thus  the  clergy  and  laity,  as  such,  have  a  negative 
upon  each  other,  not  accidental,  but  constitutionally  pro- 
vided. And  since  the  House  of  Bishops  and  the  House 
of  Clerical  and  Lay  Deputies  must  concur  in  all  legis- 
lation, each  order  in  the  House  of  Clerical  and  Lay  Dep- 
uties has  actually  a  veto  upon  all  the  proceedings  of  the 
General  Convention. 

Thus  the  bishops,  the  clergy,*  and  the  laity,  have 
each  a  veto  power ;  and  the  concurrence  of  the  three, 
as  separate  orders^  is  necessary  to  all  legislation  in  this 
hody. 

The  observations  here  presented,  in  connection  with 

*  It  is  possible  that  to  some  minds  there  may  seem  to  be  no  propriety 
in  recognizing  the  bishops  and  clergy  as  separate  orders,  having  a  recip- 
rocal check  upon  each  other.  But  he  must  be  a  careless  reader  in  the 
history  of  past  ages,  and  a  poor  philosopher,  and  very  much  unacquainted 
with  the  facts  in  the  case,  who  does  not  know  that  (so  far  as  the  different 
orders  in  the  Church  can  have  separate  interests)  there  is  a  wider  dis- 
tinction between  the  bishops  and  the  clergy  than  between  the  bishops 
and  the  laity.  In  the  event  of  undue  authority  in  the  hands  of  bishops, 
the  clergy  are  always  the  first  to  feel  it,  and  the  most  exposed  to  suffer 
by  it.  In  the  great  majority  of  cases  (and  we  appeal  to  the  history  of 
the  past,  and  the  reason  of  things,  and  to  present  facts,  for  proof),  the 
laity  will  be  willing  to  give  power  to  bishops  when  the  clergy  will  strive 
to  withhold  it. 


114  THE  COMPREHENSIVE  CHURCH. 

our  previous  statement  of  tilings  common  to  both 
Houses,  will  suffice  for  tlie  present  topic. 

In  the  next  General  Convention,  if  all  the  dioceses 
and  domestic  missionary  districts  shall  be  fully  rej^re- 
sented,  there  will  be  sixty  members  in  the  House  of 
Bishops,  and  one  hundred  and  ninety-two  clergymen 
and  one  hundred  and  ninety-two  laymen  with  seats  and 
votes,  in  addition  to  both  clerical  and  lay  delegates  from 
the  missionary  jurisdictions  having  seats  but  not  votes, 
in  the  House  of  Clerical  and  Lay  Deputies. 

IV.  The  view  which  has  been  presented  to  the 
reader  suggests  one  or  two  comments. 

It  will  be  perceived  that  there  is  a  very  manifest 
and  beautiful  analogy  between  the  ecclesiastical  institu- 
tions of  the  Protestant  Episcopal  Church  of  the  United 
States  and  the  civil  institutions  of  the  United  States. 

In  both  the  power  of  government  resides  primarily 
in  the  whole  people,  and  not  in  one  class  or  order  only. 

In  both  the  f  onus  of  government  are  representative ; 
in  the  Church,  however,  there  are  no  Kmitations  in  the 
application  of  the  principle  of  universal  suffrage. 

The  parish  meetings  and  the  town  or  district  elec- 
tions are  analogous. 

The  parish  vestries  and  the  selectmen  or  common 
councils  of  the  towns  or  cities  are  analogous. 

The  union  of  parishes  into  dioceses  and  the  union 
of  towns  or  counties  into  States  are  analogous. 

The  independence  of  the  several  dioceses  and  the 
independence  of  the  several  States  are  analogous. 

The  union  of  the  several  dioceses  into  one  General 
Convention  and  the  union  of  the  several  States  into  one 
General  Government  are  analogous. 


THE  COMPREHENSIVE  CHURCH.        115 

The  Diocesan  Conventions  witli  tlieir  presidents  and 
secretaries,  and  tlie  State  Legislatures  with  their  speak- 
ers and  clerks  or  secretaries,  are  analogous. 

The  representation  in  the  Diocesan  Conventions, 
and  the  representation  in  the  State  Legislatures,  from 
the  people  directly,  are  analogous. 

The  standing  committees,  and  the  committees  ap- 
pointed by  the  Diocesan  Conventions  for  the  discipline 
and  trial  of  the  clergy,  etc.,  in  the  dioceses,  and  the 
Probate  and  County  Courts  and  Governor's  Councils  of 
the  States,  are,  in  many  particulars,  analogous. 

The  General  Convention  of  the  United  Dioceses 
and  the  General  Congress  of  the  United  States  are 
analogous ;  the  House  of  Bishops  in  the  former  cor- 
responding to  the  Senate  in  the  latter,  and  the 
House  of  Clerical  and  Lay  Deputies  in  the  former 
corresponding  to  the  House  of  Representatives  in  the 
latter. 

So  there  is  an  analogy  in  the  course  and  mode  of 
representation  between  the  Protestant  Episcopal  Church 
and  the  United  States ;  the  Diocesan  Conventions  and 
the  State  Legislatures  being  chosen  directly  by  the  peo- 
ple, and  the  Deputies  to  the  General  Convention  being 
chosen  by  the  Diocesan  Conventions,  as  the  Senators  to 
the  General  Congress  are  chosen  by  the  State  Legis- 
latures. The  analogy  is  even  more  perfect  than  it 
seems  to  be.  It  is  true,  the  members  of  the  lower 
House  in  the  General  Convention  are  elected  by  the 
Diocesan  Conventions,  as  the  members  of  the  upper 
House  in  the  General  Congress  are  by  the  State  Legis- 
latures. But  the  clerical  and  lay  deputies  are  elected 
anew  for  e'oery  General  Convention,  and  not  for  several 


116  THE  COMPREHENSIVE  CHURCH. 

consecutive  sessions  as  tlie  United  States  Senators  are  ; 
so  that  tliej  are,  in  fact  (although  elected  by  the  Dio- 
cesan Conventions,  which,  it  must  be  remembered,  are 
themselves  new  every  year),  more  popular  and  repre- 
sentative of  the  peculiar  and  changing  views  and  inter- 
ests of  the  passing  and  present  day  than  are  the  United 
States  Senators,  and  actually  correspond  in  this  respect 
(as  holding  their  seats  for  a  single  session,  and  being 
elected  under  the  j^eculiar  circumstances  and  changing 
interests  of  the  passing  day)  to  the  United  States  Eep- 
resentatives.  Then  the  bishops,  although  members  of 
the  upper  House  for  life,  are  not  hereditary  (like  most 
members  of  the  upper  House  in  the  British  Parliament), 
but  elective,  like  our  United  States  Senators,  being 
elected  each  one  by  the  convention  of  the  diocese  to 
which  he  belongs,  subject  to  the  consent  of  the  major- 
ity of  all  the  standing  committees  or  dioceses,  and  of  all 
the  bishops.  The  bishops,  too,  are  generally  elected 
when  in  mature  and  experienced  and  somewhat  ad- 
vanced life ;  so  that,  actually,  the  bishop,  as  a  member  of 
the  upper  House  in  the  General  Convention,  will  not 
occupy  his  seat  through  many  sessions  more  than  the 
three  several  Congresses  to  which  each  United  States 
Senator  is  elected.  Hence  members  of  the  House  of 
Bishops  as  elected  by  the  Diocesan  Conventions,  and 
holding  their  seats  for  a  few  consecutive  sessions,  do 
actually,  and  almost  exactly,  correspond  to  the  members 
of  the  Senate  in  the  American  Congress. 

Furthermore,  there  is  an  analogy  in  the  mode  of  con- 
ducting business  between  the  legislative  bodies  of  the 
Protestant  Episcoj^al  Church  and  those  of  the  United 
States,  especially  in  the  necessity  of  a  concurrence  of 


THE  COMPREHENSIVE  CHURCH.  II7 

the  two  Houses  for  all  legislation.  The  General  Con- 
vention and  the  General  Congress  are  alike. 

The  reader  may  prove  the  foregoing  analogies  for 
himself.     More  might  be  added  if  it  seemed  necessary. 

It  is  to  be  observed,  however,  that  the  ecclesiastical 
institutions  of  the  Protestant  Episcopal  Church  are  very 
much  more  simple  than  the  civil  institutions  of  the 
United  States — the  poptilar  representation  heing  more 
direct,  and  thejpopxdar  sitffrage  universal.  This  asser- 
tion will  be  proved  by  noticing  two  or  three  prominent 
points  of  diversity  between  the  two  systems. 

Thus,  in  the  Protestant  Episcopal  Churcli,  there  is 
no  such  body  in  the  Diocesan  Conventions  as  will  cor- 
respond to  the  Senate  in  the  State  Legislatures.  In  the 
Diocesan  Conventions  there  is  but  one  body,  like  the 
House  of  Eejjresentatives  of  the  State  Legislatures.  In 
this  one  body  there  is  free  discussion  and  free  action, 
without  any  of  the  restraining  influences  of  an  upper 
House.  The  Diocesan  Conventions  are  the  simple  Rep- 
resentative Conventions  of  the  Diocesan  Churches. 

Again,  in  the  Protestant  Episcopal  Church  there  is 
no  officer  analogous  to  the  Governor  of  a  State,  or  the 
President  of  the  United  States ;  for  the  bishop  of  a 
diocese  is  a  very  limited  executive,  and  corresponds 
rather  to  the  chairman  of  a  State  Legislature,  endowed 
with  certain  larger  and  standing  powers.  The  Church, 
both  diocesan  and  general,  provides  its  executive  as  oc- 
casion requires  ;  it  is  its  own  executive  ;  it  does  not  in- 
trust its  executive  powers,  by  any  system,  away  from 
itself. 

Moreover,  in  the  Protestant  Episcopal  Church  there 
is  nothing  analogous  to  the  Supreme  Court  of  the  United 


118  THE  COMPREHENSIVE  CHURCH. 

States ;  for  eacli  diocese  is,  in  respect  of  all  judiciary 
concerns,  independent  in  itself. 

jN^ot  to  tarry  longer  upon  the  comj^arison,  we  pass  to 
another  comment. 

It  will  be  perceived,  if  any  one  will  look  carefully 
into  the  system  of  ecclesiastical  government  which  has 
been  developed,  that  there  is  in  it  a  remarkable  compre- 
hensiveness ;  that  the  elements  of  the  three  great  sys- 
tems, the  Episcopal,  the  Presbyterial,  the  Congrega- 
tional, are  admirably  and  harmoniously  combined  ;  that 
these  are  so  combined  that  the  entire  strength  of  each 
is  preserved.* 

*  In  reading  over  the  last  sentence,  the  writer  was  reminded  of  an 
assertion  very  much  like  it,  applied  by  the  Rev.  George  Waddington  to 
the  Primitive  Church.  In  turning  to  the  "  Church  History  "  of  that  au- 
thor, and  reading  the  second  section  of  his  second  chapter,  entitled 
"  Church  Government,"  the  writer  was  struck  with  the  minute  corre- 
spondence of  the  system  exhibited  in  this  section  of  our  little  book,  with 
the  system  of  the  Primitive  Church  as  there  delineated.  The  passage  is 
thrown  into  the  Appendix,  No.  B,  where  the  reader  may  mark  the  re- 
semblance. 

As  there  are  some  who  always  associate  with  the  name  of  an  Epis- 
copal Church  the  idea  of  an  absolute  or  despotic  government  of  bishops, 
we  take  this  occasion  to  say,  for  their  benefit,  what  all  Episcopalians  un- 
derstand, that  there  is  a  wide  distinction  between  the  Episcopal  office  and 
Episcopal  (7o?;er«»je>i/ /  and  that  each  may  exist,  and  does  exist,  without 
the  other.  Thus,  the  American  Board  of  Commissioners  for  Foreign 
Missions,  and  the  Executive  Committee  of  the  American  Home  Mission- 
ary Society,  do  each  exercise  over  all  their  missionaries  and  missionary 
stations  an  Episcopal  (supervisory)  government  without  any  Episcopal 
office.  In  the  West,  of  late  years,  the  Presbyterians  and  Congregational- 
ists,  yielding  to  the  great  law  of  nature,  that  "  God  gives  us  bishops," 
that  there  must  be  a  personal  head  to  do  any  business  successfully,  have 
appointed  for  each  of  certain  missionary  districts  a  general  agent  and 
overseer,  without  the  name  of  bishop,  who  supervises  his  district,  making 
his  regular  visitations  like  any  bishop,  and  in  correspondence  with  the 


THE  COMPREHENSIVE   CHURCH.  ng 

Thus*  the  Methodist  will  find  in  this  Chm-ch  the 
Episcopal  and  Clerical  influence  which  are  fimdamental 
in  his  system  ;  the  Congregationalist  will  find  the  abso- 
lute and  controlling  Laical  influence  which  are  funda- 
mental in  his  system ;  and  the  Presbyterian  will  find 
that  united  agency  of  the  Clergy  and  Laity  which  he 
looks  for — not,  however,  variable  and  unequal,  as  must 
continually  be  the  case  where  the  two  orders  always 
vote  in  common,  without  any  division,  but  just,  uni- 
form, and  constitutionally  guarded  and  pei-petuated. 

We  wish  our  readers  to  understand  the  completeness 

central  Missionary  Boards  at  the  East,  nominating  missionaries,  fixing 
their  salaries,  opening  stations,  determining  upon  the  amount  to  be  paid 
by  the  people,  making  appointments,  reporting  as  to  work  of  mission- 
aries,  recommending  removals,  changes,  residences,  fields  of  work,  etc., 
etc.  The  actual  Episcopal  ffovemmoit  of  each  of  these  agents  (irrespon- 
sible to  any  real  written  law  of  their  churches)  is  far  greater,  and  may  be 
used  far  more  oppressively  and  with  more  partiality,  as  well  as  efficiently 
and  paternally,  than  that  of  any  one  of  the  bishops  of  the  Protestant 
Episcopal  Church,  or  indeed  than  that  of  the  whole  House  of  Bishops  put 
together.  Thus,  in  the  Methodist  Episcopal  Church,  there  are  both  the 
Episcopal  office  and  an  almost  absolute  Episcopal  government.  Thus,  in 
the  Moravian  Episcopal  Church,  there  is  an  Episcopal  office,  with  almost 
no  Episcopal  government.  And  thus,  in  the  Protestant  Episcopal  Church, 
there  is  the  Episcopal  office,  while  the  government  of  the  Church  is  an 
equal  and  mutually-balanced  combination  of  Episcopal,  Clerical,  and 
Laical  power. 

The  office  of  a  bishop,  in  the  estimation  of  the  Protestant  Episcopal 
Church  (as  may  be  clearly  shown  by  a  collation  of  its  ordinals),  is  simply 
this  :  to  confirm  or  lay  hands  on  the  heads  of  those  who  renew  their  bap- 
tismal confession,  and  are  thus  regularly  admitted  to  the  Holy  Com- 
munion in  this  Church  ;  to  ordain  ministers  for  the  Church ;  and  to  exert 
a  supervisory  watchfulness,  and  a  constant  and  laborious  moral  influence, 
for  the  peace  and  holiness  and  edification  of  the  flock  of  Christ  over 
which  he  is  appointed  a  chief  pastor ;  and  all  this  according  to  law.  The 
government  (i.  e.,  control  having  the  force  of  law  and  compelling  obedi- 


120  THE  COMPREHENSIVE  CHUKCH. 

and  simplicity  and  tlie  largeness  of  the  system  which  has 
been  unfolded.  It  may  seem  a  careless  assertion,  still  we 
assert  truly,  although  paradoxically,  that  the  Protestant 
Episcopal  Church  is  in  a  certain  sense  governed  abso- 
lutely by  the  bishops,  yet  it  is  in  the  same  sense  gov- 
erned absolutely  by  the  clergy  as  a  different  order ;  nay, 
it  is  in  the  same  sense  governed  absolutely  by  the  laity, 
as  separate  from  both.  Its  government  is  such  that  it 
associates  the  common  vdsdom,  while  it  secures  the  in- 
dependent rights,  of  these  three  orders  in  the  Church. 

With  a  further  remark  upon  the  justice  and  repub- 
licanism (and  these  terms  are  synonymous)  of  this  sys- 
tem, we  will  close  the  section.  The  laity,  as  an  order, 
and  as  individuals,  are  a  part  of  the  Church  (yet  not  the 
whole  Church),  and  are  peculiarly  interested  in  all  its 
concerns.  It  would  be  unjust  and  anti-republican  to 
exclude  them  from  their  full  share  in  the  administration 
of  all  its  aifairs.  So  it  may  be  said,  and  with  equal  truth 
and  force,  of  the  clergy,  and  of  the  bishops,  both  as  sep- 

ence  by  penalties)  of  a  bishop,  in  the  estimation  of  the  same  Church,  is 
granted  by  the  authority  of  the  whole  Church,  and  is,  more  or  less,  as 
the  whole  Church  defines  it.  "  It  is  to  be  remembered,"  writes  one  who 
has  looked  deeply  into  the  history  and  theory  of  the  Protestant  Episcopal 
Church,  "  that  there  are  many  rights  and  functions  held  and  exercised 
by  bishops,  not  necessarily  included  in  a  strict  interpretation  of  their 
divine  commission,  but  conferred  by  the  Church.  Besides,  it  is  a  fixed 
and  settled  thing  in  the  organization  of  our  Church,  that  tvcn  in  the  exer- 
cise of  their  peculiar  and  appropriate  spiritual  functions,  the  bishops  are 
to  act  within  certain  limits,  and  in  certain  prescribed  modes  Hence  a 
portion  of  our  constitutional  and  canon  law.  The  same  principle  is 
recognized  in  the  English  Church.  It  was  in  the  Primitive  Church. 
There  is  and  always  has  been  a  distinction  between  the  regular  and 
canonical  and  the  irregular  and  uncanonical  exercise  of  the  spiritual  and 
divincly-covfcrred  authority  of  the  bishops,  as  well  as  of  presbyters  and 
deacons." — Rev.  Dr.  Hawks,  in  New  York  Review,  October,  ISSV,  p.  480. 


THE  COMPREHENSIVE  CHURCH.         131 

arate  orders  and  as  individuals.  J^ow,  is  there  not  true 
justice  and  true  republicanism  in  that  system  of  ecclesi- 
astical government  liere  exhibited,  which  allows  to  every 
individual  in  the  Church  a  Vote  in  all  its  affairs  ;  which 
secures,  conclusively  and  inalienably,  to  every  order  in 
the  Church,  the  right  and  the  power  of  self -protection  ; 
and  all  whose  laws,  without  any  exception,  are  and  must 
be  the  harmonious  result  of  the  unconstrained  suffrages 
of  the  whole  Church  ?  Indeed,  is  not  every  system 
which  does  not  rest  upon  these  strong  principles  essen- 
tially opposed  to  justice  and  to  reiDublicanism  ? 

Is  not  the  system  of  government  of  the  Protestant 
Episcopal  Church  so  firm  and  so  broad,  that  all  the 
Christian  people  in  our  land  may  find  the  essential 
principles  of  their  various  plans  of  Church  government 
embodied  and  beautifully  combined  in  it,  and  may  stand 
upon  it  and  be  brethren  ? 


SECTION    VI. 

ORDIISrATIOX    AXD   DUTIES   OF   MINISTERS. 

Three  orders  or  degrees  of  ininisters — Deacons  the  lowest — Presbyters 
next — Bishops  the  highest — rules  concerning  ordination — Candidates 
for  orders — testimonials  of  Standing  Committee — preparatory  steps 
of  a  Deacon — of  a  Presbyter — of  a  Bishop — all  promise  conformity 
to  the  doctrine,  discipline,  and  worship  of  the  Protestant  Episcopal 
Church — duties  of  ministers — explained  in  the  ordinals — as  commonly 
understood — scope  and  variety  of  clerical  influence — the  judgment  of 
all  denominations  here  approved. 

The  ministry  of  the  Protestant  Episcopal  Church, 
as  has  been  mentioned,  is  in  thi'ee  orders  or  degrees — 
6 


122  THE  COMPREHENSIVE  CHURCH. 

Bishops,  Presbyters  or  Priests,  and  Deacons.*  The 
same  orders,  and  no  others,  exist  in  the  Protestant  Epis- 
copal Church  in  Great  Britain.  But  there,  owing  to 
the  secular  arrangements  of  the  Church,  and  its  relation 
to  certain  property  held  in  various  ways,  there  are  va- 
rious offices  and  titles  held  by  members  of  these  three 
orders.  Thus,  two  of  their  Bishops  are  called  Archbish- 
ops, and  the  rest  of  their  Bishops  are  called  Suffragans ; 
and  among  their  Presbyters  there  are  Archdeacons, 
Deans,  Prebendaries,  etc.  These  distinctions  in  the  same 
orders  do  not  exist  in  the  United  States.  In  respect  to 
their  ecclesiastical  rights  and  titles,  all  Bishops  here  are 
equal,  all  Presbyters  are  equal,  and  all  Deacons  are  equal. 

I.  No  person  may  be  ordained  a  Presbyter  until 
after  he  has  been  a  Deacon,  nor  a  Bishop  until  after  he 
has  passed  through  both  of  the  inferior  degrees.  No 
person  may  be  ordained  a  Deacon  under  twenty-one 
years  of  age,  nor  a  Priest  under  twenty-four,  nor  a 
Bishop  under  thirty.f 

Before  any  one  can  be  ordained  at  all,  he  must  be  re- 
ceived as  a  "  Candidate  for  Orders,"  that  is,  lie  must 
state  his  wish  and  intention  to  become  a  minister  to  the 
Bishop  of  the  Diocese  in  which  he  resides,  and  be  regis- 
tered by  the  Bishop  upon  the  list  of  approved  candi- 
dates. To  be  thus  registered,  he  must  present  to  the 
Bishop  certain  testimonials  of  character  and  fitness,  and 
also  a  recommendation  from  the  Standing  Committee 
of  the  Diocese.:]: 

*  Preface  to  the  Ordinal,  Common  Prayer  Book.     Digest,  Title  I., 
Canon  1. 

f  Title  I.,  Canon  6,  Section  7 ;  Canon  8,  Section  "7 ;  Canon  15,  Section  4. 
\  For  a  fuller  detail  of  these  requisites  sec  Title  I.,  Canon  2,  Section  3. 


THE   COMPREHENSIVE   CHURCH.  123 

After  tliis,  when  a  candidate  has  finished  his  pri- 
mary studies  and  applies  for  ordination,  first  as  a  Dea- 
con, and  then  as  a  Presbyter,  he  must  pass  through 
certain  literary  and  theological  examinations.*  He  must 
also  present  from  the  Standing  Committee  certain  other 
testimonials  to  his  moral  and  religious  character  and 
fitness  for  the  ministry,  before  he  can  be  ordained. f 

Candidates  for  Orders  and  Deacons  are  both  sub- 
ject to  the  particular  care  and  direction  of  the 
Bishop.  :j: 

Before  a  person  can  be  ordained  a  Bishop,  he  must 
produce  to  the  House  of  Bishoj)s  testimonials  of  his 
proper  character  and  of  his  election.  These  testimonials 
must  be  signed  by  the  members  of  the  Convention 
which  elects  him,  and  also  by  a  majority  of  the  clerical 
and  lay  Deputies  in  the  General  Convention.  Or,  if  the 
election  occur  more  than  six  months  previous  to  the 
meeting  of  the  General  Convention,  they  must  be  signed 
by  the  members  of  the  Convention  which  elects  him, 
and  approved  by  the  Standing  Committees  of  the  major 
number  of  the  Dioceses  in  connection  with  the  General 
Convention.  In  both  cases  the  majority  of  the  Bishojjs 
must  approve  the  testimonials,  and  consent  to  his  con- 
secration, before  he  can  be  ordained  a  Bishop.§ 

No  person  may  be  ordained  a  Deacon  or  a  Pres- 
byter until  he  has,  in  a  book  kept  by  the  Bishop  who 
ordains  him,  subscribed  the  following  declaration  :  "  I 
do  believe  the  Holy  Scriptures  of  the  Old  and  New 
Testament  to  be  the  word  of  God,  and  to  contain  all 
things  necessary  to  salvation  ;  and  I  do  solemnly  engage 

*  Title  I.,  Canon  4.  f  Ibid.,  Canon  6,  Sections  1  and  8. 

X  Ibid.,  Canons  3  and  7.  §  Ibid.,  Canon  15. 


124  THE  COMPREHENSIVE  CHURCH. 

to  conform  to  the  doctrines  and  worshij)  of  the  Protes- 
tant Episcopal  Church  in  the  United  States."  * 

Every  person  ordained  a  Bishop,  publicly  before  the 
Church  at  the  time  of  his  ordination,  repeats  and  as- 
sumes the  following  promise  to  the  same  effect :  "  In 
the  name  of  God,  Amen.  I,  iV",  chosen  Bishop  of  the 
Protestant  Episcopal  Church  in  N,  do  promise  con- 
formity and  obedience  to  the  doctrine,  disci j)line,  and 
worship  of  the  Protestant  Episcopal  Church  in  the 
United  States  of  America.  So  help  me  God,  through 
Jesus  Christ."  f 

IL  The  duties  of  the  three  orders  are  defined  in 
the  questions  and  answers  and  exhortations  in  the  three 
ordination  services  respectively.  They  may  be  seen  at 
length  in  the  Common  Prayer  Book. 

They  are,  substantially,-  to  fulfil  the  various  duties 
of  tlie  Gospel  ministry,  as  these  are  commonly  under- 
stood ;  and  to  conform  to  the  laws  of  the  Church,  as  they 
exist  from  time  to  time. 

The  peculiar  duties  of  the  Bishop,  as  may  be  seen  in 
the  Ordinal  referred  to,  are  :  To  ordain  ministers  in 
obedience  to  the  laws  of  the  Church ;  to  confinn  or  lay 
hands  upon  those  who  have  been  baptized  and  come  to 
years  of  discretion  ;  to  see  that  the  lawful  discipline  of 
the  Church  is  duly  administered ;  and  to  exercise  all 
possible  moral  influence  for  the  glory  of  God  and  the 
unity  and  edification  of  the  Church. 

If  the  reader  will  examine  carefully  the  several  ordi- 
nation services  in  the  Common  Prayer  Book,  and  also 
the  several  Canons  which  relate,  in  divers  particulars, 

*  Constitution  of  the  Protestant  Episcopal  Church,  Art.  7. 
f  Sec  Ordinal,  Common  Prayer  Book. 


THE  COMPREHENSIVE  CHURCH.         125 

to  the  ministry,  lie  will  perceive  that  there  is  in  the 
Protestant  Ej^iscopal  Church  a  very  remarkable  scope 
and  variety  of  clerical  influence  and  effort  provided 
for. 

It  is  true  that  these  have  never  yet  been  but  partially 
developed  or  improved,  because  the  hitherto  straitened 
circumstances  of  the  Church  have  not  warranted  nor  in- 
deed called  for  any  new  applications  of  clerical  influ- 
ence. But  it  is  still  true  that  almost  all  the  peculiar 
varieties  and  modes  of  clerical  influence  and  effort  now 
in  operation  among  the  several  denominations  in  our 
country  are  actually  provided  for,  and  in  many  cases 
employed,  in  the  Protestant  Episcopal  Church. 

Thus  the  itinerant  or  unsettled  missionary  clergy  of 
the  Protestant  Episcopal  Church  are  identical  nearly 
wnth  the  itinerant  clergy  of  the  Methodist  Church. 
Thus  the  Missionary  and  Diocesan  Bishops  of  the  Prot- 
estant Episcopal  Church,  with  less  powers  and  in  a 
definite  district,  fulfil  the  same  Episcopal  or  super- 
visory care  of  the  Churches  which  the  Bishops  of  the 
Methodist  Church  fulfil,  and  which  the  general  agents 
of  the  Presbyterian  and  Congregational  missionary  dis- 
tricts in  the  West  fulfil.  The  State  or  County  mis- 
sionaries of  the  Protestant  Episcopal  Church,  indeed 
the  Bishops  themselves,  are  correspondent  to  the  Evan- 
gelists of  the  Presbyterian  and  Congregational  Churches. 
The  parochial  or  settled  clergy  of  the  Protestant  Epis- 
copal Church  correspond  to  the  same  class  in  all  other 
Churches.  Then,  in  the  office  of  Deacon  in  the  Prot- 
estant Episcopal  Church  there  is  a  provision  (which  has 
never  yet  been  fully  improved)  for  an  order  correspond- 
ing to  the  local  clergy  of  the  Methodist  Church ;  and 


126  THE   COMPREHENSIVE   CHURCH. 

also  for  an  order  intermediate  between  the  local  clergy 
of  the  Methodist  Church  and  the  Deacons  of  the  Pres- 
byterian and  Congregational  Churches — a  less  educated 
and  local,  yet  an  ordained  ministry,  assistant  to  the  reg- 
ularly settled  parochial  clergy. 

There  are  sundry  other  modifications  of  clerical  in- 
fluence provided  for  by  the  system  of  the  Protestant 
Episcoj^al  Church.  I^ot  to  be  tedious,  we  assert  (what 
may  be  proved  and  what  the  reader  may  prove  for  him- 
self) that  there  is  hardly  a  single  mode  or  form  of  the 
ministry  existing  in  the  many  bodies  of  j^rofessing 
Christians  among  us,  which  either  is  not  actually,  or 
may  not  be  easily,  evolved  out  of  the  existing  system  of 
the  Protestant  Episcopal  Church. 

In  tlie  arrangements  of  this  Church  on  the  subject 
of  the  clergy,  or  rather  of  ministerial  agencies,  there  is 
a  scheme  of  unity  provided,  and  respectfully  and  affec- 
tionately offered  to  the  several  denominations  of  Chris- 
tians in  our  country,  ui:)on  which  all  may  be  united 
without  the  sacrifice  of  any  important  principles. 


SECTION    VII. 

EIGHTS    OF   THE   BISHOPS   AND    CLERGY. 

Each  order  has  a  separate  riglit  in  legislation — a  right  to  fulfil  its  duty 
without  restraint — ordinary  rights — those  of  the  clergy  well  under- 
stood— those  of  the  Bishops  misunderstood — proper  to  explain — their 
rights  all  defined  by  the  laws  of  the  Church — no  arbitrary  ofiicial 
power  of  Bishops — they  cannot  be  oppressive — for  several  reasons — 
from  the  organization  of  the  Church — they  arc  subjects  of  discipline 
— under  public  opinion — depend  on  the  clergy  and  laity — are  elected 
by  the  Diocesan  Conventions — subject  to  their  control — the  Bishops 


THE  COMPREHENSIVE  CHURCH.         127 

are  good  and  trustworthy  men — elected  for  this  reason — we  appeal  to 
their  character — are  thankful  for  them — the  system  of  the  Protestant 
Episcopal  Church  a  medium  between  extremes — invites  to  unity. 

Each  of  these  orders  has  a  separate  and  an  equal 
riglit,  as  has  been  illustrated,  with  the  laity,  in  the  legis- 
lation of  the  Church. 

Each  of  these  orders  has  the  right  to  fulfil  its  canon- 
ical and  lawful  duties,  as  has  been  represented,  without 
restraint. 

In  all  matters  not  connected  with  their  pecuhar 
ministerial  duties  and  official  character,  they  have  the 
various  rights  of  laymen. 

The  rights  of  the  clergy  are  generally  well  enough 
understood.  But  it  will  be  well  to  consider  more  mi- 
nutely the  rights  of  the  Bishoj^s,  as  on  this  subject  there 
is  a  great  deal  of  misapprehension. 

If  any  one  will  take  the  trouble  to  look  over  the  Con- 
stitution and  Canons  of  the  General  Conventions  and 
the  Ordinals  of  the  Church,  and  observe  also  the  actual 
relation  of  our  Bishops  to  the  Diocesan  Conventions,  he 
will  be  ready  at  once  to  inquire,  in  almost  the  very 
words  of  St.  Jerome  to  Evagrius  or  Evangelus  :  "  What 
does  the  Bishop  do,  ordinatione  excepta,  ordination 
excepted^  which  the  Presbyter  may  not  do  ? " 

The  Bishop  has  canonically  a  general  right  of  su- 
pervision over  the  spiritual  and  other  interests  of  his 
Diocese ;  and  he  has,  moreover,  a  position  of  extraor- 
dinary moral  influence.*  But  he  has  not  a  single 
right  beyond,  or  above,  or  aside  from  the  laws  of  the 
Church. 

*  The  writer  cannot  soon  forget  the  impression  made  on  his  mind, 
when  once  in  his  youth  he  heard  the  venerable  Bishop  Browneli,  of  Con- 


128  THE   COMPREUENSIVE   CHURCH. 

It  is  evident,  from  what  has  been  shown,  that  the 
Bishops  of  the  Protestant  Episcopal  Church  have  not 
noiv  any  too  mnch  power,  nor  indeed  any  power  which 
ought  to  be  restrained,  or  which  may  not  be  further 
restrained,  if  the  whole  Church  think  best,  by  law. 

But  as  many  minds  are  very  apprehensive  that  the 
Bishops  of  this  Church  do  have,  or  at  least  may  have, 
an  undue  and  arbitrary  and  oppressive  power,  we  will 
state  a  few  reasons  to  show  that  such  an  apprehension 
is  altogether  unwarrantable. 

1.  The  organization  of  the  Church,  both  general  and 
diocesan,  as  it  has  been  developed,  is  such  that  both  the 
clergy  and  the  laity  have  the  most  unrestricted  means 
of  seK-protection. 

2.  The  Bishops  are  as  much  the  subjects  of  ecclesi- 
astical discipline  as  the  clergy  or  the  laity ;  and  the  least 
assumption,  on  the  part  of  any  one  of  them,  of  unlawful 
or  uncanonical  power,  being  a  violation  of  his  "  promise 
of  conformity  to  the  doctrine  and  discipline  (i.  e.,  laws) 
and  worship  of  the  Protestant  Ej^iscopal  Church  in  the 
United  States,"  would  make  him  liable  to  presentment 
and  trial.  Furthermore,  he  would  be  so  liable  in  his 
own  Diocese,  tho  very  place  where  such  assumption 
would  be  first  felt  and  resisted. 

3.  The  Bishops,  be  their  own  dispositions  ever  so 
severe,  are,  equally  with  all  others,  under  the  infliience 
and  control  of  public  opinion — that  highest  of  all  tribu- 
nals in  our  rcpuljHcan  country.  Their  self-love  and  self- 
respect,  if  nothing  more,  should  prevent  Episcopal  usur- 

nccticut,  in  referring  to  the  fact  above  alluded  to,  apply  with  the  deepest 
emotion  to  himself  that  solemn  and  alfceting  maxim  of  our  Lord  :  "  To 
whom  much  is  given,  from  him  shall  much  be  required." 


THE  COMPREHENSIVE  CHURCH.         I39 

pations,  even  if  tliey  were  not,  as  they  are,  from  other 
causes  impossible. 

4.  The  Bishops  depend,  ordinarily,  for  their  support 
even,  and  for  all  their  official  prerogatives,  upon  the 
free  action  of  the  clergy  and  laity.  They  know  very 
well  that  any  attempt  or  effort  to  increase  their  prerog- 
atives, without  an  occasion  satisfactory  to  the  Avhole 
Church,  would  be  the  very  last  way  to  accomphsh  such 
an  object. 

5.  The  Bishops  are  always  elected  (according  to  the 
laws  of  the  Protestant  Episcopal  Church)  by  the  Dio- 
cesan Conventions.  The  clergy  and  laity  would  not 
surely  elect  over  themselves  either  monsters  or  tyi*ants. 
In  this  fact  is  the  fullest  security.  If  it  should  so  hap- 
pen that  any  Bishop  elected  and  consecrated  to  a  Di- 
ocese should  be  disposed  to  be  arbitrary  (yet  by  no  overt 
breach  of  the  law  subjecting  him  to  discipline),  one 
would  think  that  his  Diocese  would  learn  some  careful- 
ness and  prudence  for  the  election  of  his  successor.  But 
the  supposition  is  imjjrobable ;  for  such  a  Bishop  would 
find  his  hands  tied  continually,  and  his  influence  would 
be  destroyed,  and  he  would  be  compelled  to  one  of  the 
two  alternatives — reformation  or  resignation.  Or,  in 
any  event,  the  Church  could  soon  make  laws  which 
should  reach  and  control  him. 

6.  Apart  from  these  various  considerations,  in  all  of 
which  it  has  been  implied  that  the  Bishops  may  be  dis- 
posed to  usurjjation,  there  is  another  security  which 
renders  all  these  considerations  actually  unnecessary, 
and  it  is — the  character  of  the  Bishops.  "Who  are  the 
Bishops  ?  They  are  men  from  the  ranks,  elected  by  the 
free  suffrages  of  their  brethren,  both  clerical  and  lay — 


130         THE  COMPKEHENSIVE  CHURCH. 

elected  because  of  their  wortli,  their  fitness  for  the  office 
— tried  men,  who  would  suffer  the  loss  of  all  things 
rather  than  take  one  privilege  unrighteously — faithful 
men,  who  have,  in  the  laborious  duties  of  the  inferior 
ministry,  proved  themselves  "  worthy  of  a  good  degree  " 
— men  who  have  the  confidence  and  affection  of  their 
brethren,  whom  their  brethren  exalt  to  be  the  first  be- 
cause they  are  supposed  to  be  the  best  in  the  Church — 
men  who  will  "  be  to  the  flock  of  Christ  shepherds,  not 
wolves,  who  will  feed  them  and  devour  them  not ;  who 
will  hold  up  the  weak,  heal  the  sick,  bind  up  the  broken, 
bring  again  the  outcast,  seek  the  lost ;  who  will  be  so 
merciful,  that  they  be  not  too  remiss — so  minister  disci- 
pline, that  they  forget  not  mercy ;  that  when  the  Chief 
Shepherd  shall  appear,  they  may  receive  the  never-fad- 
ing crown  of  glory,  through  Jesus  Christ  our  Lord."  * 

We  are  willing  to  aj)peal  to  the  character  of  the  liv- 
ing Bishops  of  the  Protestant  Episcopal  Church  as  well 
as  of  the  departed,  as  to  one — most  powerful — testimony 
to  the  well-working  of  our  ecclesiastical  institutions. 
Let  the  reader  look  through  the  list  of  the  House  of 
Bishops,  from  the  meek  and  venerable  senior,  who,  like 
"  Paul  the  aged,"  even  now  fulfils  laboriously  and  pa- 
tiently his  "care  of  all  the  Churches,"  down  to  its  junior 
member,  who,  like  Timothy  of  Ephesus,  was  devoted  to 
the  work  of  the  Lord  Christ  "  from  a  child ; "  and  then 
let  him  say  if  there  are  in  the  country  an  equal  number 
of  other  men,  whom,  in  respect  of  the  various  qualifica- 
tions for  the  Episcopal  office,  he  would  desire  to  see  in 
their  places.  We  love  our  Bishops ;  we  thank  God  for 
such  overseers ;  we  thank  Him  that,  whatever  may  be 

*  Service  for  the  Consecration  of  Bishops,  Commou  Prayer  Book. 


THE  COMPREHENSIVE  CHURCH.         131 

tlie  imperfections  of  our  clergy  or  of  our  laity,  we  may 
point  to  them  and  say :  "  Hold  sucli  in  reputation." 

In  conclusion,  we  ask  :  Is  there  anything  in  the  fact 
of  having  Bishops  or  overseers,  such  as  those  in  the 
Protestant  Episcopal  Church,  whose  powers  are  all  exer- 
cised in  "  conformity  and  obedience  to  the  doctrine,  dis- 
cipline, and  worship"  appointed  by  the  Church,  and 
who  are  directly  responsible  to  the  Church  for  all  their 
conduct,  and  who,  likewise,  from  the  very  circumstances 
of  their  appointment  to  office,  must  be  good  and  faith- 
ful men — is  there  anything,  we  repeat,  to  deter  Chris- 
tians from  a  union  with  this  Church  ?  Indeed,  is  there 
not,  in  all  those  arrangements  which  refer  to  the  Bishops 
and  clergy,  much  to  recommend  the  Protestant  Episco- 
pal Church  as  the  "happy  medium"  between  all  ex- 
tremes, and  the  best  system  for  promoting  the  desirable 
result  of  Christian  and  ecclesiastical  unity  ? 


SECTION    VIII. 

ADMISSION^   TO   THE   SACRAMEXTS. 

Principles  of  Church  membership  important — two  sacraments — admission 
to  Baptism — requisites — belief  in  the  Scriptures  and  earnest  self- 
consecration  to  the  service  of  Christ — no  requisites  beyond  the  spirit- 
ual character  of  a  Christian — admission  to  the  Lord's  Supper — 
through  Confirmation,  which  is  the  resumption  of  the  Baptismal  obli- 
gation— Sacraments  open  to  all  true  disciples  of  Christ — free  as  the 
Saviour's  blood — the  Church  has  no  right  to  restrict  them  from  any 
who  love  their  Lord — the  clergy  bound  to  administer  them — liable  to 
punishment  if  arbitrary — no  substitution  of  human  traditions  in  place 
of  the  Divine  commandments — the  sacraments  of  the  Protestant  Epis- 
copal Church  open  to  all  Cliristians  in  our  land. 


132  THE  COMPREHENSIVE   CHURCH. 

The  title  of  this  section  is  a  plirase  synonymous  with 
the  more  common  but  less  correct  phrases  :  Admission 
to  the  Church,  or  to  the  privileges  of  the  Church,  or  of 
Church  membership.  Any  person  having  free  access 
to  the  sacraments  is,  in  that  fact,  shown  to  be  in  full 
communion  with  his  brethren.  And  the  chief  subjects 
of  w^atchfulness  are  the  sacraments  ;  and  discipline  con- 
sists generally  in  the  limitation  or  forbiddal  of  sacra- 
mental privileges.  It  is,  therefore,  an  important  char- 
acteristic of  any  Church — the  mode  or  rules  of  admis- 
sion to  the  sacraments. 

The  sacraments  of  the  Protestant  Episcoj)al  Church, 
in  the  language  of  its  catechism,  are  "  two  only,  as  gen- 
erally necessary  to  salvation — that  is  to  say,  BajDtism  and 
the  Supper  of  the  Lord." 

1.  Baptism. — The  rule  for  admission  to  baptism  is 
in  the  rubric  prefatory  to  the  Office  for  its  ministration : 
"  When  any  such  persons  as  are  of  riper  years  are  to  be 
baptized,  timely  notice  shall  be  given  to  the  minister  ; 
so  that  due  care  may  be  taken  for  their  examination, 
whether  they  be  sufficiently  instructed  in  the  principles 
of  the  Christian  Keligion ;  and  that  they  may  be  ex- 
horted to  prepare  themselves,  with  prayers  and  fasting, 
for  the  receiving  of  this  Holy  Sacrament." 

The  only  public  confession  required  is  in  the  follow- 
ing extract  from  the  same  service  : 

♦'  The  Minister  shall  then  demand  of  the  Persons  to  be  baptized 
as  follows,  the  Questions  being  considered  as  addressed  to 
them  severally,  and  the  Answers  to  be  made  accordingly : 
Question.  Dost  thou  renounce  the  devil  and  all  his  works,  the 

vain  pomp  and  glory  of  the  world,  with  all  covetous  desires  of  the 

same,  and  the  sinful  desires  of  the  flesh ;  so  that  thou  wilt  not 

follow,  nor  be  led  by  them? 


THE   COMPREHENSIVE   CHURCa  I33 

Answer.  I  renounce  them  all ;  and,  by  God's  help,  will  en- 
deavor not  to  follow,  nor  be  led  by  them. 

Question.  Dost  thou  believe  all  the  Articles  of  the  Christian 
Faith,  as  contained  in  the  Apostles'  Creed?* 

Answer.   I  do. 

Question.   Wilt  thou  be  baptized  in  this  Faith  ? 

Answer.   That  is  my  desire. 

Question.  Wilt  thou  then  obediently  keep  God's  holy  will  and 
commandments,  and  walk  in  the  same  all  the  days  of  thy  life  ? 

Answer.  I  will,  by  God's  help." 

It  will  be  perceived  that  nothing  is  required,  for  this 
holy  ordinance  of  entrance  into  Christ's  visible  Church, 
more  than  a  solemn  confession  of  Christ  and  seK-dedi- 
cation  to  his  service,  a  renunciation  of  the  sins  of  the 
world,  the  flesh,  and  the  devil,  and  a  declaration  of  be- 
lief in  the  great  historical  facts  and  uncontroverted 
practical  doctrines  of  Christianity.  There  is  no  pro- 
fession of  any  Philosophy  of  Keligion,  or  of  anything 
not  clearly  revealed  and  declared  in  the  Scripture  ;  no 
requisition  of  anything  not  indispensably  necessary  to 
the  spiritual  character  of  a  true  disciple  of  the  Lord 
Jesus  Christ. 

2.  The  Supper  of  the  Lord. — The  mle  for  admis- 

*  This  Creed,  a  concise  and  beautiful  summary  of  Christian  doctrine, 
is  as  follows : 

"  I  believe  in  God  the  Father  Ahnighty,  Maker  of  heaven  and  earth  : 

And  in  Jesus  Christ  his  only  Son  our  Lord ;  Who  was  conceived  by 
the  Holy  Ghost,  Born  of  the  Virgin  Mary;  Sufifered  under  Pontius  Pilate, 
Was  crucified,  dead,  and  buried ;  He  descended  into  hell  (or  He  went 
into  the  place  of  departed  spirits).  The  third  day  he  rose  from  the  dead  ; 
He  ascended  into  heaven.  And  sitteth  on  the  right  hand  of  God  the  Father 
Almighty  ;  From  thence  he  shall  come  to  judge  the  quick  and  the  dead. 

I  believe  in  the  Holy  Ghost ;  The  holy  Catholic  Church,  The  Com- 
munion of  Saints  ;  The  forgiveness  of  sins  ;  The  resurrection  of  the  body ; 
And  the  life  everlasting.     Amcn^'' 


134  THE   COMPIIEHENSIVE  CHURCH. 

sion  to  the  Supper  of  tlie  Lord  is  in  the  Rul^ric  at  the 
end  of  the  Order  of  Confinnation  :  "  There  shall  none 
be  admitted  to  the  Holy  Cofnmunion,  nntil  such  time  as 
he  be  confirmed,  or  be  ready  and  desirous  to  be  con- 
firmed." 

Confirmation  is  administered  by  the  Bishop  to  such 
persons  as,  being  prepared  for  the  Holy  Communion,  are 
recommended  to  him  by  the  parish  minister  for  the  or- 
dinance :  "  The  minister  of  every  parish  shall  either 
bring,  or  send  in  writing,  with  his  hand  subscribed 
thereunto,  the  names  of  all  such  persons  within  his  par- 
ish, as  he  shall  think  fit  to  be  presented  to  the  Bishop 
to  be  confirmed."* 

The  public  confession  then  made  in  Confirmation  is 
all  that  is  required  for  the  Supper  of  the  Lord.  It  is  in 
the  following : 

"  Then  shall  the  Bishop  say  (to  the  persons  to  be 
confirmed),  '  Do  ye  here,  in  the  presence  of  God,  and 
of  this  congregation,  renew  the  solemn  promise  and  vow 
that  ye  made,  or  that  was  made  in  your  name,  at  your 
baptism ;  ratifying  and  confirming  the  same ;  and  ac- 
knowledging yourselves  bound  to  believe  and  do  all 
those  things  which  ye  then  undertook,  or  your  sponsors 
then  imdertook  for  you  ? ' 

And  every  one  shall  audibly  answer, 
'I  do.'" 

It  will  be  perceived  that  the  only  confession  requirfid 
is  the  ratification  or  renewal  of  the  baptismal  vow  and 
the  baptismal  faith. 

The  same  remarks  made  on  that  baptismal  confession 
arc  equally  applicable  here. 

*  Rubric  at  the  end  of  tho  Catechism. 


THE   COMPREHENSIVE   CHURCH.  135 

The  Sacraments  in  the  Protestant  Episcopal  Church, 
we  have  shown,  are  open  to  all  who  receive  the  truth  of 
the  Scriptures,  and  who  have  devoted  themselves  to  the 
discipleship  of  the  Son  of  God.  Whatsoever  may  be 
his  peculiarity  of  opinion  on  a  thousand  topics  of  bibli- 
cal interpretation  or  of  systematic  and  philosophical  the- 
ology, whatsoever  may  be  his  natural  infirmity  of  mind 
or  the  prejudices  of  his  education,  whether  he  be  Cal- 
vinist  or  Arminian,  of  the  old  school  or  of  the  new 
school,  or  none  of  these,  if  lie  he  a  true  disciple  of  the 
Messed  Redeemer^  the  man  is  welcome  to  the  sacraments 
of  his  Master. 

There  is  a  stronger  view  of  this  fact.  Such  a  man 
as  this  referred  to  may  come  and  demand  admission  to 
the  sacraments,  and  there  is  no  power  in  the  Church  to 
refuse  him;  he  may  demand  the  sacraments,  and  he 
may  prosecute  the  clergyman  who  shall  contumaciously 
and  arbitrarily  refuse  them  to  him,  even  to  ecclesiastical 
censure  and  degradation.* 

•  We  ask  the  reader  to  look  again  at  the  requisites  for 
admission  to  the  sacraments,  and  we  tell  him  that,  if  he 
can  return  the  answers  there  given  to  the  questions  there 
propounded,  he  will  be  welcome  to  all  the  privileges  of 
Cliurch-membership  ;  nay,  he  has  a  right  lawfully  to  de- 
mand that  he  be  received  to  an  equality  in  all  things 
with  his  brethren  in  the  Protestant  Episcopal  Church.f 

*  See  the  Section  (No.  11)  on  Discipline. 

f  To  be  a  minister,  be  it  remembered,  however,  more  is  required,  viz. : 
"  conformity  to  the  doctrines,  discipline,  and  worship  of  the  Protestanb 
Episcopal  Church  in  the  United  States,"  as  these  are  at  any  time  canon- 
ically  defined  by  the  authority  of  the  whole  Church.  This  has  been  ex- 
plained in  Section  6,  on  the  Ordination  and  Duties  of  Ministers,  and  will 
be  further  explained  in  the  next  Section  (y),  on  Creeds. 


136  THE  COMPREHENSIVE  CHURCH. 

The  longer  we  have  lived,  and  the  more  deeply  and 
prayerfully  we  have  thought  upon  this  subject,  the 
more  thoroughly  are  we  convinced  that  the  iTde  here 
exhibited  is  the  true  one.  As  the  redemption  of  Christ 
is  effectual  for  all  who  turn  to  Him,  as  the  Holy  Spirit 
works  in  holiness  upon  all  hearts  that  open  themselves 
to  Him,  independently  of  all  intellectual  tests  or  asso- 
ciational  conditions,  so  let  the  two  only  sacraments  of 
the  Church  be  open  to  all  His  sincere  followers  who 
accept  the  great  facts  of  the  Gospel,  and  who,  confess- 
ing the  Saviour,  love  Him  truly  and  are  led  by  His 
Spirit. 

It  is  in  our  heart  to  enlarge  much  upon  the  subject 
of  this  section,  and  to  defend  more  elaborately  these 
regulations  of  the  Protestant  Ej)iscopal  Church ;  but  we 
must  leave  them  to  the  decision  of  the  reader  upon  his 
own  investigation  of  their  merits. 

The  theory  of  the  Protestant  Episcopal  Church  is, 
that  the  sacraments  of  our  Lord  are  as  free  to  all  His 
time  disciples  as  are  the  benefits  of  His  precious  blood. 
And  sin  is  upon  the  man,  or  the  Church,  that  dares  to 
put  any  bar  between  the  sacraments  and  the  true  disci- 
ple of  our  Lord.  But,  alas !  how  often  in  our  Protestant 
land  do  they  "  teach  for  doctrines  the  commandments 
of  men,"  and  substitute  mere  human  traditions  in  place 
of  the  commandments  of  God  !  We  hold  that  the 
Church  may  not  reject  any  whom  Christ  has  admitted 
to  His  love,  and  whom  Christ  will  not  reject  at  the  last. 
If  the  Church  of  Pome  has  erred  in  withholding  the 
cup  from  the  laity,  what  shall  we  say  of  those  Protes- 
tant Churches  which  perseveringly  withhold  both  the 
bread  and  the  wine  from  all,  even  true  disciples  of 


THE  COMPREHENSIVE  CHURCH.        137 

Christ,  who  cannot  conscientiously  beheve,  or  profess 
to  believe,  in  certain  peculiar  and  unimportant  dogmas  ? 
When  Christ  our  Lord  has  declared,  "  He  that  believeth 
and  is  baptized  shall  be  saved,"  and  when  He  has  com- 
manded all  those  who  love  Him,  "  Do  this,  as  oft  as  ye 
eat  this  bread  and  drink  of  this  cup,  in  remembrance  of 
Me,"  what  right  has  the  Church  (the  company  of  His 
disciples,  bound  to  obey  Him,  and  to  fulfil  His  will  in 
all  things)  to  superadd  to  His  commands  the  conditions 
of  its  frail  and  unwise  humanity  ?  At  this  moment 
there  are  hundreds  of  Churches,  professedly  Protestant, 
in  our  land,  contending  with  each  other,  each  systemat- 
ically debarring  forever  from  Christ's  sacraments,  in  the 
keeping  of  itself  (supposed,  in  the  very  theory  of  its 
separation  from  other  Churches,  to  be  the  "  one  body," 
the  model  of  the  one  universal  Church),  the  thousands 
and  tens  of  thousands  of  Christ's  beloved  disciples  who 
do  not  conscientiously  believe,  or  declare  a  belief,  in 
certain  tenets  or  practices  which  are  made  and  put  for- 
ward by  them  as  terms  of  communion — a  belief  in  which 
is,  upon  their  own  acknowledgment,  in  nowise  necessary 
to  either  the  formation  or  the  proof  of  the  Christian 
character,  a  spiritual  discipleship  of  Christ.  To  take  a 
single  illustration,  there  is  a  Christian  Church  in  the 
United  States  numbering  about  fifteen  hundred  thou- 
sand memhers,  the  Methodist  Episcopal  Church;  and 
it  is  a  distinctively  Arminian  Church.  Now  its  mem- 
bers are,  upon  the  acknowledgment  of  all,  in  great  num- 
bers most  devotedly  pious  and  exemplary  followers  of 
Christ.  Yet  not  one  of  these  fifteen  hundred  thousand 
Christians  could  be  received  into  regular  standing,  as  a 
inemher,  of  a  large  proportion  of  the  Churches,  profess- 


138  THE  COMPREHENSIVE  CHURCH. 

edly  Calvinistic,  of  our  country.  So  far  as  the  theory 
or  system  of  these  last  named  Churches  is  concerned, 
every  one  of  these  ^/"teen  hundred  thousand  Christians 
would  be  compelled  to  live  and  to  die  without  the  sac- 
raments of  their  Lord;  not  because  they  do  not  love 
Christ,  not  because  they  do  not  wish  His  sacraments, 
not  because  they  do  not  fulfil  all  His  commandments, 
but  simply  because  they  cannot  believe  in  a  certain  way 
upon  certain  topics,  purely  intellectual  and  not  con- 
nected with  Christian  spirituality — simply  because  they 
cannot  comply  with  certain  instructions  or  devices  of 
men.  And  for  aught  we  know  to  the  contrary,  there 
may  be  some  Arminian  Churches  in  our  country  as  par- 
ticular in  the  exclusion  of  Calvinists  from  the  sacra- 
ments of  their  Lord.  No  terms  of  communion  should 
ever  be  insisted  on  but  such  as  the  Lord  has  clearly  re- 
quired— faith  in  Him,  and  confession  of  His  name,  and 
a  Christian  heart  and  life.  Matters  of  mere  opinion 
and  interpretation,  precepts  of  external  order,  rules  of 
expediency  however  expedient  and  not  of  Divine  re- 
quirement, philosophical  or  metaphysical  dogmas,  the- 
ories of  morals  or  of  political  convictions,  none  of  these 
should  be  ever  made  terms  of  communion.  And  yet 
tliere  are  religious  bodies  which  repel  persons  from  the 
Lord's  Supper,  unless  they  hold  certain  views  and  make 
certain  promises  not  prescribed  by  Christ — in  one  case 
as  to  secret  societies,  in  another  case  as  to  musical  in- 
struments or  aiTangements,  in  another  case  as  to  modes 
of  missionary  effort,  in  another  case  as  to  the  pledge  of 
total  abstinence,  and  so  on.  These  lay  burdens  which 
the  Lord  never  laid  upon  His  people,  and  do  the  very 
things  which  the  Eomanists  do,  and  show  how  extremes 


THE   COMPREHENSIVE   CHURCH.  13  9 

meet.  We  speak  of  Churcli  systems.  Acccordinglj 
we  say  that,  if  Romanism  be  the  name  of  a  system 
which  sets  up  unlawful  terms  of  admission  to  the  sacra- 
ments, which  superadds  to  Christ's  commands  merely 
human  traditions,  and  which  therefore  oppresses  and 
tyi'annizes  over  Christ's  true  disciples,  and  which  there- 
in disobeys  and  dishonors  Christ,  then  there  is  such  a 
thing  in  our  country  as  Protestant  Komanism,  and  that 
on  a  large  scale.  And  it  is  necessary  that  the  cry  of 
the  great  Reformers  be  continued  even  in  our  day  and 
country,  "  Come  out  and  be  separate,"  until  the  Refor- 
mation of  Christ's  Church  be  complete,  and  her  prim- 
itive purity  be  restored,  and  her  members  all  "  stand  fast 
in  the  liberty  wherewith  Christ  hath  made  them  free." 

We  love  our  Christian  brethren  in  all  denominations 
— all  who  love  our  Lord  Jesus  Christ  in  sincerity.  But 
we  cannot,  and  ought  not  to,  speak  otherwise  than  sol- 
emnly and  strongly  of  errors,  especially  when  they  are 
so  widely  prevalent,  and  when  the  very  perfectness  of 
Christ's  Church  and  the  Christian  liberty  of  His  dis- 
ciples are  so  imminently  endangered,  so  systematically 
violated. 

It  is  the  spirit  of  intolerance  which  has  so  divided 
the  Church,  and  these  thoroughly  false  and  unchristian 
notions  of  what  is  required  for  admission  to  the  sacra- 
ments. The  Lord's  Table  has  been  regarded  as  belong- 
ing to  men  rather  than  to  the  Master;  and  men  have 
dictated  their  own  terms  of  communion,  in  a  thousand 
matters  of  personal  opinion  and  prejudice,  instead  of  suf- 
fering every  poor  sinner  who  has  confessed  his  Lord 
and  loves  Him,  to  fulfil  that  dear  Lord's  dying  com- 
mandment, "  Do  this  in  remembrance  of  Me." 


140  THE  COMPREHENSIVE  CHURCH. 

There  is  one  Church  which  may  hold  all  these  Chris- 
tians— one  in  which  they  shall  all  be  welcome  to  the 
sacraments  of  their  common  Lord,  and  in  which,  while 
they  shall  be  "  all  one  in  Christ  Jesus,"  they  shall  be  at 
liberty  to  differ  as  widely  as  they  may  please  on  the 
many  topics  which  now  divide  them,  the  determination 
of  which  is  not  essential  to  holiness  or  to  salvation. 
Being  thus  united,  they  will  have  less  to  separate  them 
even  on  these  points,  and  may  hope  for  an  honest  and 
an  earlier  agreement  in  their  intellectual  theories. 


SECTION    JX. 

CREEDS. 


Enumeration  of  the  creeds  of  the  Protestant  Episcopal  Church — in  what 
respects  the  creeds  are  obligatory  upon  the  members  of  the  Church — 
the  laity — the  clergy — the  Apostles'  Creed  only  to  be  believed  and 
confessed  ex  animo — the  creeds  are  adopted  by  the  majority  of  the 
whole  Church  in  the  General  Convention — the  benefit  of  the  creeds 
— why  the  Church  requires  any  creed — no  other,  more  minute  and 
explicit  than  the  Apostles'  Creed,  ought  to  be  required  for  admis- 
sion to  the  sacraments — the  system  of  the  Protestant  Episcopal 
Church  in  regard  to  her  creeds  favorable  to  the  discovery  and  the  se- 
curity of  Christian  truth — the  Protestant  Episcopal  Church  fitted  for 
the  union  of  all  Christians  who  love  their  Lord  supremely,  and  each 
other  affectionately  and  forbearingly. 

The  basis  of  all  religious  doctrine  and  practice  in 
the  Protestant  Episcopal  Church  is  Holy  Scripture.  So 
do  all  Churches  claim,  none  more  decidedly  than  the 
Protestant  Episcopal  Church,  as  in  the  sixth  article: 
"  Holy  Scripture  containeth  all  things  necessary  to  sal- 


THE   COMPREHENSIVE   CHURCH.  141 

vation ;  so  that  whatever  is  not  read  therein,  nor  may 
be  proved  thereby,  is  not  to  be  required  of  any  man 
that  it  should  be  believed  as  an  article  of  the  faith,  or 
be  thought  requisite  or  necessary  to  salvation."  So,  too, 
in  the  question  put  to  every  Presbyter  and  Bishop  at 
his  ordination :  "  Are  you  persuaded  that  the  Holy 
Scriptures  contain  all  doctrine  required  as  necessary  for 
eternal  salvation  through  faith  in  Jesus  Christ  ?  And  are 
you  determined  out  of  the  said  Scriptures  to  instnict 
the  people  committed  to  your  charge,  and  to  teach  or 
maintain  nothing  as  necessary  to  eternal  salvation  but 
that  which  you  shall  be  persuaded  may  be  concluded 
and  proved  by  the  Scripture  ? " 

I.  What  are  the  standards  of  doctrine  of  the  Prot- 
estant Episcopal  Church  ? 

These  are  contained  in  the  two  books  of  Homilies, 
the  thirty-nine  Articles  of  Religion,  and  in  the  lan- 
guage of  the  various  formularies  and  offices  of  the 
Church. 

II.  What  are  its  creeds  ?  The  Apostles'  Creed,  and 
also  the  Nicene,  which  more  fully  interprets  the  former. 

In  what  respect  are  the  creeds  obligatory  upon  the 
members  of  the  Protestant  Episcopal  Church  ?  The 
Apostles'  Creed  is  required  to  be  believed  and  con- 
fessed ex  animo  by  every  person,  clerical  and  lay,  in 
communion  with  this  Church  through  the  sacraments. 
This  is  the  only  creed  which  is  required  to  be  so  be- 
lieved and  confessed  by  any  member  of  this  Church. 
The  reasons  of  the  requisition  were  alluded  to  in  the 
last  section. 

In  the  case  of  the  clergy  there  is  a  further  obliga- 
tion.    Every  Deacon,  and  Priest,  and  Bishop  is  obhged, 


142  THE  COMPREHENSIVE  CHURCH. 

prior  to  liis  ordination,  to  "  engage  and  promise  con- 
formity to  the  doctrines  (and  discipKne,  in  the  case  cf 
the  Bisliop)  and  worship  of  tlie  Protestant  Episcopal 
Church  in  the  United  States."  * 

The  object  accomplished  by  this  engagement  of  con- 
formity is  the  harmony,  and,  in  general  terras,  the  inter- 
nal unity  of  the  Church. 

III.  May  the  creeds  or  the  standards  of  doctrine  be 
changed  % 

Theoretically,  everything  in  the  Prayer  Book  is  un- 
der the  control  of  the  General  Convention,  with  the 
consent  of  the  majority  of  the  Diocesan  Conventions. 
But,  practically  and  actually,  the  creeds  can  never  be 
changed,  because  they  lie  at  the  foundation  of  the 
Church  as  a  teacher  of  doctrine.  They  are  the  testi- 
mony of  the  universal  Church,  from  the  days  of  the 
apostles  to  the  present  time,  as  to  what  the  true  doc- 
trine of  the  Church  is  ;  and  the  appeal  as  to  all  points 
contested  is  to  them  as  the  most  authoritative  witnesses 
of  Christian  truth.  And  all  our  formularies  as  stand- 
ards of  doctrine  rest  upon  them.  These  formularies 
may  from  time  to  time  be  changed  in  their  phraseology, 
not  affecting  fundamental  doctrine.  They  may  be  short- 
ened or  amplified,  and  their  form  may  be  modified  as 
the  exigencies,  or  necessities,  or  activities  of  the  Church 
may  from  time  to  time  require.  But  the  great  essential 
doctrine  of  the  Church,  as  set  forth  in  the  Scriptures 
and  the  universal  or  catholic  creeds,  will  remain  "  as  it 
was  in  the  beginning,  is  now,  and  ever  shall  be,  world 
without  end." 

IV.  We  will  now  briefly  reply  to  two  or  three  in- 

*  See  Section  C,  on  the  "Ordination  and  Duties  of  Ministers." 


THE   COMPREHENSIVE   CHURCH.  143 

quiries  which  may  be  proposed  by  different  classes  of 
readers. 

1.  Since  the  members  of  the  Protestant  Episcoj)al 
Church  are  expected,  or  rather  required,  to  believe 
heartily,  and  confess  pubhcly,  only  one  of  the  creeds, 
the  Apostles',  and  that  the  most  concise  and  the  most 
general  and  Scriptural  in  its  terms,  what  is  the  benefit 
of  these  creeds  ? 

We  reply  :  These  creeds,  as  they  exist  from  time  to 
time,  are  the  religious  faith  of  the  whole  Church.  On 
all  matters  contained  in  them,  therefore,  the  members 
of  the  Church  learn  to  be  kind  and  tolerant  toward  each 
other. 

Furthermore  and  chiefly,  these  creeds,  next  to  the 
Scriptures,  and  helping  to  interpret  them  as  author- 
itative and  most  impressive  witnesses,  serve  as  standards 
of  religious  faith  and  duty,  and  are  powerful  agents  to 
instruct  the  ignorant,  to  confirm  the  wavering,  to  re- 
strain the  rash,  and  to  guide  the  inquiring. 

2.  Since  only  the  Apostles'  Creed  is  made  the  test 
of  religious  (intellectual)  opinion  for  admission  to  the 
sacraments,  why  does  the  Church  require  any  creed  for 
this  purpose  ? 

We  reply  :  Because  the  confession  of  religious  faith 
on  these  occasions  is  Scriptural,  and  has  been  practised 
by  the  universal  Church  in  all  ages ;  and  the  form  on 
these  occasions  in  the  apostohcal  and  primitive  Church 
was  substantially  the  same  with  that  contained  in  the 
Apostles'  Creed.  We  contend,  moreover,  that  there  is 
nothing  oppressive  in  requiring  the  confession  of  this 
creed,  inasmuch  as  all  Christians  accept  it  as  containing 
the  essential  articles  of  the  Christian  faith. 


144  THE  COMPREHENSIVE   CHURCH. 

As  to  tlie  abstract  propriety  of  standards  of  faith  or 
doctrine  in  a  Cliurcli  (not  as  articles  of  faith  or  terms 
of  communion  or  requisites  for  the  sacraments),  we 
contend  that  tliere  always  must  and  will  be  sucli  from 
the  very  nature  of  things.  Even  in  those  cases  where 
it  is  supposed  that  no  creeds  exist,  the  prayers  and  ser- 
mons of  the  minister  or  preacher,  the  Psalms  and  the 
Hymns  in  use,  etc.,  are  the  exponents  and  represent- 
atives of  the  religious  opinions,  that  is,  they  are  the 
creeds,  of  the  congregation  which  adopts  and  approves 
them  as  its  own. 

3.  Since  none  other  than  the  Apostles'  Creed  is  oblig- 
atory (that  is,  under  the  penalty  of  a  refusal  of  the  sac- 
raments except  it  be  confessed)  upon  the  members  of 
the  Church,  and  since  all  persons  who  believe  the 
Scriptures  and  are  not  infidels  will  acknowledge  this 
creed,  whatever  may  be  their  differences  in  interpreting 
and  explaining  the  Scriptures,  is  there  not,  therefore, 
danger  to  the  doctrines  of  the  Church  from  such  liber- 
ality ?  and  ought  not  another  and  more  minute  and  ex- 
plicit creed  to  be  substituted  ? 

We  reply :  The  Church  has  no  right  to  require  any 
further  intellectual  qualifications  for  the  sacraments 
than  a  belief  in  the  plain  and  indisputable  facts  and 
teachings  of  the  Scripture,  such  as  is  expressed,  substan- 
tially, in  the  Apostles'  Creed.  When  it  goes  beyond 
this,  it  sets  up  human  reasonings,  the  doctrines  of  men, 
as  the  terms  upon  which  men  are  to  receive  the  privi- 
leges of  Christ's  Church — a  usurpation  which  cannot 
be  justified.  It  is  not  for  the  Church,  in  the  execution 
of  its  trust,  to  say  what  is  danger  on  the  one  hand,  or 
what  is  expediency  on  the  other.    It  is  simply  to  admin- 


THE  COMPREHENSIVE  CHURCH.        145 

ister  the  ordinances  of  Clirist  upon  His  own  terms,  and 
as  He  himself  would  to  all  His  true  disciples,  and  leave 
the  protection  of  its  doctrines  to  the  gracious  and  mighty 
providence  of  its  great  Head. 

We  grant  that  the  standards  of  doctrine  in  the 
Church,  as  they  exist  from  time  to  time,  are,  possibly 
or  theoretically,  liable  to  be  changed  or  modified  ;  but 
we  contend  there  is  no  danger  to  Christian  truth  under 
the  regulations  objected  to.  The  object  of  the  Church 
is  not  to  pei-petuate  the  thousand  peculiar  interpreta- 
tions of  Scriptm-e  and  the  many  other  opinions  which 
happen  at  any  one  time  to  be  generally  maintained.  Its 
object  is  to  perpetuate  the  Scriptures,  and  to  develop 
and  extend  Christian  truth.  It  is  secured  completely 
against  any  hasty  or  immature  change  of  its  standards ; 
while,  at  the  same  time,  it  keeps  itself  ready  and  willing 
to  allow  any  change  in  them,  whensoever  the  cautious 
judgment  and  mature  deliberation  of  the  whole  Church 
has  prepared  it  for  such  a  change,  and  the  lawful  decis- 
ion of  the  true  majority  demands  it. 

Under  the  existing  regulations  of  the  Protestant 
Episcopal  Church,  there  is  room  for  the  most  free  en- 
joyment of  honest  private  oj)inion,  and  liberty  for  the 
most  unreserved  discussion  ;  there  are  no  penalties  nor 
restraints  upon  opinion  or  discussion.  And  whensoever 
any  opinion,  at  variance  with  any  other  at  present  em- 
bodied in  its  standards,  shall  become  the  opinion  of  a 
majority  of  the  whole  Church,  if  a  case  so  improbable 
may  be  sujDposed,  it  may  then,  in  a  quiet  and  regular 
way,  be  acknowledged,  and  the  public  standards  and 
teachings  of  the  Church  be  made  to  conform  to  it.  In 
the  mean  time  it  must  be  thoroughly  tested,  and  truth 
7 


146  THE  COMPREHENSIVE  CHURCH. 

will  be  promoted  by  the  discussion.  If  the  opinion  be 
not  so  manifestly  truth  as  to  commend  itself  in  the  dis- 
cussion to  the  majority  of  the  whole  Church,  it  certainly 
is  not  worthy  of  being  publicly  or  formally  acknowl- 
edged. If,  on  the  other  hand,  it  be  so  manifestly  truth, 
there  surely  ought  not  to  be  any  hindrance  to  its  public 
and  formal  acknowledgment. 

Let  the  minority  then,  if  there  be  such  on  any  ques- 
tion, while  they  have  unrestrained  access  to  all  the  priv- 
ileges of  the  Church  of  Christ,  and  while  there  is  no 
bar  to  the  utmost  freedom  of  discussion,  and  none 
therefore  to  the  eventual  triumph  of  truth  (and  the 
opinions  of  any  hypothetical  minority  are  supposed  by 
them  to  be  truth),  be  wisely  satisfied  with  their  assured 
hberty  of  opinion  and  discussion,  so  long  as  their  access 
to  the  sacraments  is  not  hampered  by  any  wrong  tests 
or  unscriptural  conditions.  Let  them  labor  on  for  truth. 
If  they  have  it  with  them,  they  will  ultimately  and  cer- 
tainly carry  the  whole  Church  by  the  truth.  Let  them 
labor  in  faith  ;  for  their  efforts  as  brethren,  and  within 
tlie  Church,  will  be  vastly  more  effective  than  their 
efforts  as  opponents  or  adversaries  without  it. 

It  appears  to  us  that  a  Church  having  such  regula- 
tions as  those  of  the  Protestant  Episcopal  Church  is 
constituted,  better  than  all  others,  for  the  elucidation, 
the  extension,  and  the  perpetuity  of  Christian  truth  ; 
and  therefore  for  the  union  of  all  those  who  love  our 
Lord  with  supreme  devotion,  and  who  love  each  other 
witli  brotherly  kindness  and  affectionate  forbearance. 


THE   COMTREHENSIVE  CHURCH.  147 


SECTION    X. 

DOCTRINE. 

The  doctrine  of  the  Protestant  Episcopal  Church  Scriptural  ar.d  practi- 
cal— enumeration  of  some  prominent  doctrines — reference  to  stand- 
ards— the  position  of  the  Protestant  Episcopal  Church  in  relation  to 
doctrines  connected  with  the  philosophy  of  religion— the  thirty-nine 
Articles — especially  the  seventeenth  article — controversies  concerning 
them— formerly— now  ceased- benefit  of  the  controversy— history  of 
the  Articles— their  sense  in  the  English  Church — to  be  literally  and 
liberally  interpreted— quotations  from  Bishop  Burnet  and  Bishop 
White — both  Galvinists  and  Arminians  always  in  the  English  Church 
— subscriptions  of  the  clergy — history  of  the  Articles  of  the  Protestant 
Episcopal  Church  in  the  United  States— established  in  1801— are  ar- 
ticles of  peace — both  Calvinists  and  Arminians  in  the  Protestant 
Episcopal  Church — members  of  this  Church  free  to  be  either,  and  to 
discuss  their  opinions — both  clergy  and  laity — but  the  pulpit  is  pro- 
tected from  both — the  clergy  to  preach  only  Scripture — these,  if  they 
please,  as  Scripture,  but  not  as  a  system — neither  Calvinism  nor  Ar- 
minianism,  as  such,  may  be  advocated  or  be  condemned  in  the  pulpit 
— only  the  Word  of  God  to  be  preached — proved — the  Protestant 
Episcopal  Church  well  arranged  to  unite  all  Christians  of  all  opposing 
views  on  these  subjects. 

The  doctrine  of  the  Protestant  Episcopal  Church,  as » 
taught  in  its  various  foiTnuLaries  and  standards,  is  strictly 
Scriptural  and  practical,  rather  than  philosophical  and ' 
abstract ;  and  this  is  generally,  we  believe,  as  it  ouglit  • 
to  be  universally,  the  doctrine  taught  by  its  living  min-  * 
istry  from  the  pulpit. 

That  man  is  by  nature  very  far  gone  from  original 
righteousness,  and  utterly  unable  to  do  anything  good 
of  himself ;  that  the  Lord  Jesus  Christ  made,  by  his 
one  oblation  of  Himself  once  offered,  a  full,  perfect. 


14:8  THE  COMPREHENSIVE   CHURCH. 

and  sufficient  sacrifice,  oblation,  and  satisfaction  for  tlie 
sins  of  tlie  whole  world  ;  tliat  no  man  can  be  saved  ex- 
cept he  be  a  disciple  of  Christ,  and  be  converted  by  the 
Spirit  of  God  ;  that  the  Holy  Ghost  is  always  reproving 
the  unconverted,  and  sanctifying  the  watchful  and  pray- 
erful believer ;  that  whosoever  will,  may  (the  Holy  Sjjirit 
being  ever  ready  to  help)  come  to  Christ  and  be  saved  ; 
and  that  all  who  do  not  repent  of  sin,  and  believe  (prac- 
tically and  spiritually  as  well  as  intellectually)  in  the 
Son  of  God,  are  exposed  to  everlasting  damnation,  and 
can  never  see  God  if  they  die  without  repentance  and 
without  faith,  are  cardinal  and  prominent  doctrines,  and 
are  continually  repeated  in  all  its  Confessions  of  Faith 
and  standards  of  instruction,  exhortation,  and  prayer. 

The  doctrines  of  the  Protestant  Episcopal  Church, 
adjunct  to  those  here  mentioned,  and  on  many  other 
points  which  we  have  no  space  to  notice  or  to  defend, 
may  be  seen  by  the  reader  who  will  examine  its  pub- 
lished standards. 

Our  chief  design  in  this  section  is  to  define  the  posi- 
tion of  the  Protestant  Episcopal  Church  as  respects 
those  doctrines  which  are  especially  connected  with  the 
philosophy  of  religion,  and  arc  known  by  the  names  of 
Calvinism  and  Arminianism.  These  two  general  names 
cover,  in  popular  language,  several  varieties  of  opinion. 

It  has  been  debated  very  much  formerly,  and  chiefly 
in  the  Church  of  England,  by  the  Calvinists,  that  cer- 
tain of  the  thirty-nine  Articles  of  Peligion  are  favorable 
to  their  views ;  and  by  the  Arminians,  that  these  and 
other  of  the  Articles,  and  portions  of  the  public  formu- 
laries, are  favorable  to  tlieir  opinions.  That  controversy 
was  the  occasion  of  a  very  thorough  historical  research 


THE   COMPREHENSIVE  CHURCH.  I49 

into  the  opinions  of  the  first  English  Reformers,  and 
their  connection  with  the  Continental  divines.  It  was 
also  the  occasion  of  a  very  careful  comparison  of  the 
respective  dates  or  j^eriods  when  the  English  Articles 
and  Formularies  were  first  arranged,  and  when  the 
Calvinistic  and  Arminian  systems  were  first  generally 
agitated.  The  controversy  has  of  late  years  almost  en- 
tirely ceased ;  and  it  is  now  very  generally  conceded 
that  the  Articles  of  the  English  Church  (with  which,  in 
fact,  the  controversy  is  mainly  concerned)  were  framed, 
not  with  a  reference  to  the  systems  known  afterward 
distinctively  as  Calvinism  and  Arminianism,  but  with 
a  reference  to  previous  systems  maintained  in  the 
Churches  of  the  East  and  of  the  West  prior  to,  and  at 
the  date  of,  the  Keformation.  Their  object  was  pri- 
marily to  elucidate  the  ancient  doctrines  of  the  Chris- 
tian Church,  and  to  expose  many  errors  of  the  Church 
of  Rome ;  and  not  to  decide  upon  questions  which  had 
hardly  begun  to  be  controverted  by  the  Continental 
Protestants. 

Not  to  enter  upon  a  discussion  of  the  sense  of  the 
Articles,  we  wish  to  state  that  there  always  have  been, 
in  the  Church  of  England,  both  Calvinists  and  Armin- 
ians  of  every  grade  in  full  communion  with  that  Church 
and  in  the  discharge  of  its  highest  ofiices,  clergymen 
and  laymen ;  and  that  their  respective  systems  have 
been  very  freely  and  extensively  treated  and  disputed, 
without  subjecting  any  of  the  controversialists  to  disci- 
pline. Now,  in  the  Church  of  England,  every  clergy- 
man is  obliged  to  subscribe  the  Articles  "  w^illingly,  and 
ex  animo,  and  acknowledge  all  and  every  Article  to  be 
agreeable  to  the  "Word  of  God."    At  the  same  time  each 


150  THE  COMPREHENSIVE  CHURCa 

subscriber  must  take  the  Articles  "  in  the  literal  and 
grammatical  sense."  In  this  way,  while  the  Articles 
concerned  in  this  discussion  are  worded  in  general  terms 
capable  of  several  constructions,  men  may  conscientious- 
ly subscribe  them  with  different  opinions.  The  facts 
referred  to  show  that  even  in  England  these  Articles 
are  not  supposed  to  be  decisive  upon  either  side  of  the 
question  between  the  disputants.  In  confirmation  of 
our  statement,  we  may  add  that  Bishop  Burnet,  at  the 
close  of  his  elaborate  exposition  of  the  seventeenth  arti- 
cle, declares :  "  The  Church  has  not  been  peremptory, 
but  a  latitude  has  been  left  to  different  opinions ;  "  and 
Bishop  White,  of  our  own  time,  in  his  "  Comparative 
Yiews,"  asserts :  "  The  Reformers  of  the  Church  of  Eng- 
land did  indeed  accommodate  to  an  opposition  of  opin- 
ion existing  as  early  as  the  fifth  century  of  the  Christian 
Church." 

At  all  events,  whatever  may  be  the  sense  of  the  Ar- 
ticles in  the  English  Church,  those  of  the  Protestant 
Episcopal  Church  in  the  United  States  are  not  to  be 
judged  strictly  by  that  sense,  but  by  themselves. 

The  Articles  of  the  Protestant  Episcopal  Church  in 
the  United  States  were  not  established  by  the  General 
Convention  until  September  12th,  in  the  year  1801, 
after  the  whole  subject  of  Articles  of  Religion,  and  of 
these  in  particular,  had  been  before  the  Church  and  the 
General  Convention  for  many  years.  They  were  finally 
adopted  in  their  present  form  as  articles  of  peace  and 
a  declaration  of  opinion,  and  not  as  authoritative  upon 
the  conscience,  like  the  Apostles'  Creed,  as  articles  of 
faith  or  terms  of  communion.  They  are  binding  upon 
the  laity  just  so  far  as  they  expound  and  testify  to 


THE  COMPREHENSIVE   CHURCH.  151 

Christian  truth,  and  illustrate  the  general  judgment  of 
the  Church  ;  and  in  this  influence,  as  testimony,  they 
have  great  force.  They  are  obligatory  upon  the  clergy 
just  so  far  as  they  are  embraced  under  the  "  promise  of 
covforinity  to  the  doctrines,  etc.,  of  the  Protestant  Epis- 
copal Church."  This  obligation  is,  nevertheless,  suf- 
ficient for  the  maintenance  of  concord,  and  of  uniform- 
ity in  the  public  instructions  of  the  pulpit. 

An  interesting  and  succinct  history  of  the  discussion 
of  the  Articles  in  the  General  Convention,  and  of  their 
final  establishment  in  1801,  is  copied  into  the  Appendix 
Ko.  C,  from  the  "  Memoir  of  the  Life  of  Bishop  "White," 
by  the  Rev.  Bird  Wilson,  D.  D.,  Professor  of  Systematic 
Divinity  in  the  General  Theological  Seminary  of  the 
Protestant  Episcopal  Church  in  the  United  States. 

From  this  history  of  their  establishment  it  appears 
that  all  efforts  to  make  them  speak  more  distinctly  on 
either  side  of  the  controverted  systems  of  philosophical 
theology  were  rejected,  and  that  the  Articles  were 
finally  left  without  any  reference  to  the  more  modern 
controversies. 

As  a  matter  of  fact,  too,  there  are  Calvinists  and 
Arminians  among  both  the  clergy  and  the  laity  of  the 
Protestant  Episcopal  Church  in  the  United  States,  and 
all  are  considered  as  perfectly  justified  in  holding  their 
particular  views. 

The  opinion  of  the  writer,  which  he  states  with  dif- 
fidence, as  he  has  formed  it  from  a  consideration  of  the 
history  of  the  Articles  in  our  American  Church,  as  com- 
pared with  the  obligations  assumed  in  the  services  for 
baptism  and  confirmation,  and  in  the  ordination  offices, 
is  this — that  all  the  members  of  the  Church,  both  clergy 


152  THE  COMPKEnENSIVE  CHURCH. 

and  laity,  are  at  liberty  to  hold  any  opinions  they  may 
see  best  on  these  systems,  and  are  also  at  liberty  to  dis- 
cuss their  opinions  as  they  may  please,  and  at  all  times, 
vjith  one  exception.  This  exception  regards  the  public 
preaching  of  the  clergy.  The  writer  supposes  that  no 
minister  of  this  Church  has  any  right  to  advocate  either 
of  the  controverted  systems,  as  such^  in  the  pulpit.  Else 
these  Articles  are  not  Articles  of  peace,  and  will  not  ac- 
complish uniformity  in  the  public  ministry.  If  one 
minister  may  argue  for,  or  declaim  against,  the  one  sys- 
tem, another  minister  has  an  equal  right  to  argue  for,  or 
declaim  against,  the  other  system  ;  and  thus  the  pulpit 
may  be  contradictory,  and  the  Articles  be  made,  con- 
trary to  their  design.  Articles  of  contention.  The  writer 
supposes  that,  in  the  purpose  of  this  Church,  no  minis- 
ter is  .to  be  known  in  his  pulpit  as  a  Calvinist  or  an  Ar- 
minian  ;  that  he  has  no  right  there  to  preach  the  one  or 
the  other  system,  or  to  condemn  the  one  or  the  other  as 
such.  He  has  a  right  to  explain  the  Articles,  as  the  de- 
cisions of  the  Church,  or  to  preach  on  any  of  their  topics 
as  Scriptural,  in  the  pulpit.  He  may  advocate  a  philo- 
sophical system  out  of  the  pulpit  as  he  may  see  fit.  But 
in  the  Protestant  Episcopal  Church,  the  entire  preach- 
ing of  the  minister,  and  all  the  instruction  he  may  com- 
municate to  any  in  his  ministerial  or  official  character, 
must  he  purely  Scriptural.  The  office  of  the  ministry 
in  this  Church  is  solemnly,  and  singly,  and  jealously  de- 
voted to  the  heralding  of  the  Word  of  God. 

A  few  extracts  from  the  Ordination  Services  will 
sustain  our  assertion.  In  the  exhortation  in  the  Ordi- 
nation of  Priests  is  the  following  decisive  passage  : 

"  Forasmuch  then  as  your  Office  is  both  of  so  great 


THE   COMPREHENSIVE   CHURCH.  153 

excellency,  and  of  so  great  difficulty,  ye  see  with  liow 
great  care  and  study  ye  ouglit  to  apply  yourselves,  as 
well  to  show  yourselves  dutiful  and  thankful  unto  that 
Lord  who  hath  placed  you  in  so  high  a  dignity  ;  as  also 
to  beware  that  neither  you  yourselves  offend,  nor  be  oc- 
casion that  others  offend.  Howbeit  ye  cannot  have  a 
mind  and  will  thereto  of  yourselves ;  for  that  will  and 
ability  is  given  of  God  alone  :  therefore  ye  ought,  and 
have  need,  to  pray  earnestly  for  His  Holy  Spirit.  And 
seeing  that  ye  cannot  by  any  other  means  compass  the 
doing  of  so  weighty  a  work,  pertaining  to  the  salvation 
of  man,  hut  with  doctrine  and  exhortation  talcen  out  of 
the  Holy  Scinptures,  and  with  a  hfe  agreeable  to  the 
same  ;  consider  how  studious  ye  ought  to  be  in  reading 
am,d  learnimj  the  Scrij)tures,  and  in  framing  the  man- 
ners both  of  yourselves  and  of  them  that  specially  per- 
tain unto  you,  according  to  the  rule  of  the  same  Scrip- 
tures;  and  for  this  self-same  cause,  how  ye  ought  to 
forsake  and  set  aside,  as  much  as  ye  may,  all  worldly 
cares  and  studies. 

"  We  have  good  hope  that  ye  have  well  weighed 
these  things  with  yourselves  long  before  this  time ;  and 
that  ye  have  clearly  determined,  by  God's  grace,  to 
give  yourselves  wholly  to  this  Office,  whereunto  it  hath 
pleased  God  to  call  you  :  so  that,  as  much  as  lieth  in 
you,  ye  will  aj^ply  yourselves  wholly  to  this  one  thing, 
and  draw  all  your  cares  and  studies  this  way ;  and  that 
ye  wiU  continually  pray  to  God  the  Father,  by  the  me- 
diation of  our  only  Saviour  Jesus  Christ,  for  the  heav- 
enly assistance  of  the  Holy  Ghost :  tliat  hy  daily  read- 
ing and  weighing  the  Scrijjtures,  ye  may  wax  riper  and 
stronger  in  your  Ministry ;  and  that  ye  may  so  endeavor 


154  THE   COMPREHENSIVE   CHURCH. 

yourselves,  from  time  to  time,  to  sanctify  tlie  lives  of 
you  and  yours,  and  to  fashion  them  after  tlie  rule  and 
doctrine  of  Clu'ist,  that  ye  may  be  wholesome  and  godly 
examples  and  patterns  for  the  people  to  follow." 

Then  the  three  questions  and  answers,  in  the  ordi- 
nation of  both  Priests  and  Bishops,  the  only  ones  which 
relate  particularly  to  preaching,  are  these  : 

"  The  Bishop.  Are  you  persuaded  that  the  Holy 
Scriptures  contain  all  Doctrine  required  as  necessary  for 
eternal  salvation  through  faith  in  Jesus  Christ  ?  and  are 
you  determined  out  of  the  said  /Scriptures  to  instruct 
the  people  committed  to  your  cliarge,  and  to  teach 
nothing,  as  necessary  to  eternal  salvation,  but  that 
which  you  shall  be  persuaded  may  he  concluded  and 
proved  hy  the  Scripture  ? 

Answer.  I  am  so  persuaded,  and  have  so  deter- 
mined, by  God's  grace. 

The  Bishop.  Will  you  be  ready,  with  all  faithful 
diligence,  to  banish  and  drive  away  from  the  Church 
all  erroneous  and  strange  doctrines  contrary  to  God's 
Wo?-d  /  and  to  use  both  public  and  private  monitions 
and  exhortations,  as  well  to  the  sick  as  to  the  whole 
within  your  cures,  ag  need  shall  require,  and  occasion 
shall  be  given  ? 

Answer.   I  will,  the  Lord  being  my  helper. 

The  Bishop.  Will  you  be  diligent  in  prayers,  and 
in  reading  the  Holy  Scriptures,  and  in  such  studies  as 
help  to  the  knowledge  of  the  same,  laying  aside  the 
study  of  the  world  and  the  flesh  ? 

Ansioer.  I  will  endeavor  so  to  do,  the  Lord  being 
my  helper." 

Thus  it  appears  that  the  Scriptures  only  arc  recog- 


THE  COMPREHENSIVE  CHURCH.  155 

nized  in  the  public  ministry  of  tlie  Protestant  Episcopal 
Churcli ;  and  that  there  is  no  obligation,  and  indeed  no 
permission,  to  its  clergy  to  preach  except  upon  the 
Sacred  Scriptures  immediately  and  distinctly. 

Hence,  while  all  the  members  of  the  Church,  both 
clergy  and  laity,  are  left  at  perfect  liberty  to  form  and 
to  hold  and  to  discuss  any  conscientious  opinions  on 
these  controverted  systems,  and  this,  too,  without  affect- 
ing any  of  their  rights  or  privileges  of  Church-member- 
ship, at  the  very  same  time  the  pulpit  is  protected  from 
discords,  and  the  people  are  secured  in  their  right  to  be 
always  instructed  from  the  Sacred  Scriptures ;  and  tlie 
public  ministry  is  compelled  ever  to  fulfil  its  one  holy 
office  of  publishing  the  divine  truth,  of  proclaiming  to 
a  needy  world  the  message  of  that  mercy  and  salvation 
which  God  has  provided  thi'ough  His  Son  and  Spirit. 

Does  not  the  Protestant  Episcopal  Church  deserve 
the  approbation  of  all  Christians,  however  they  may 
differ  on  these  controverted  doctrines  ?  And  does  it 
not  come  before  them,  and  offer  itself  to  them  all,  as 
a  friendly  arbiter,  by  whom  their  differences  may  be 
reconciled,  or,  at  least,  by  whose  agency  they  may 
"agree  to  differ,"  when  they  shall  have  learned  that 
their  Christian  interests,  and  aims,  and  hopes,  and  affec- 
tions are  common,  and  that  they  may  worship  God  in  a 
common  temple  ? 


156  THE   COilPREUENSIVE   CHURCH. 


SECTION    XI. 

DISCIPLINE. 

The  Discipline  of  the  Protestant  Episcopal  Church  not  arbitrary — regu- 
lated by  law — the  occasions  defined  by  the  General  Convention — the 
modes  by  the  Diocesan  Conventions — the  subjects.  Tue  Ministry — 
degrees  of  discipline — enumeration  of  offences  liable  to  discipline — 
prosecutors — candidates  for  orders  liable  as  laymen — mode  of  trial 
of  ministers — each  order  tried  by  peers — sentence  pronounced  by  the 
Bishop.  The  Laity — occasions  and  mode  of  Discipline — right  of  ap- 
peal— first  to  the  Bishop — then  to  a  special  Ecclesiastical  Diocesan 
court.  Discipline  of  the  Protestant  Episcopal  Church  rather  merciful 
than  austere — defended — open  to  improvement — present  principles 
just — proper  to  an  all-embracing  Church. 

The  Discipline  of  the  Protestant  Episcopal  Clinrcli 
is  not  arbitrary ;  it  is  defined  and  regulated  by  law. 

The  occasions  on  which  discipline  shall  be  adminis- 
tered are  all  defined  by  the  General  Convention. 

The  j^artlcular  modes  of  its  administration  are  for 
the  most  part  defined  by  the  Diocesan  Conventions. 

The  subjects  of  discipline  are — all  unworthy  mem- 
bers of  the  Church,  both  of  the  ministry  and  the  laity. 

1.  The  Ministry. — There  are  three  degrees  of  dis- 
cipline, namely,  admonition,  suspension,  and  degradation. 
Deposition  and  displacement  are  synonjrmous  with  deg- 
radation.* 

The  offences  which  make  any  minister  liable  to  dis- 
cipline are  various :  such  as  discontinuance  of  his  min- 
istry, neglect  of  public  worship  or  of  the  holy  com- 
munion, frecjuenting  improj)cr  j^laces   of  amusement, 

*  Title  II.,  Canon  2. 


THE  COMPREHENSIVE  CHURCH.         I57 

presenting  an  unworthy  candidate  for  ordination,  ob- 
stinate refusal  to  resign  a  rectorship  in  iXiase  of  certain 
specified  differences  with  his  congregation,*  violation 
of  his  ordination  vows  and  of  the  laws  and  canons  of 
the  Church,  as  well  as  immoralities  of  all  sorts,  f 

Any  minister  wishing  to  renounce  the  ministry  of 
this  Church  may,  at  his  own  request,  be  displaced  ;  and 
if  his  moral  character  be  not  implicated,  this  fact  shall 
be  declared.:}: 

"Whenever  there  is  a  public  rumor,  or  a  formal  com- 
plaint, against  any  minister,  it  is  the  duty  of  the  Bishop 
or  of  the  Standing  Committee,  as  the  case  may  be,  to 
take  measures  for  bringing  the  individual  accused  to 
trial.§ 

Candidates  for  the  ministry  are  liable  in  their  char- 
acter as  laymen.  If  any  candidate,  however,  shall  de- 
lay longer  than  three  years  to  apply  for  his  first  and 
second  examinations,  or  longer  than  five  years  to  apply 
for  his  third  and  fourth  examinations,  unless  the  Bisliop 
for  sufficient  reasons  grant  him  a  special  permission  for 
such  delay,  his  name  must  be  struck  from  the  list  of 
candidates  || 

In  all  ecclesiastical  trials  one  rule  applies,  that  the 
accused  party  is  to  be  tried  by  his  peers — a  Deacon 
or  Presbyter  by  a  court  of  Clergymen,  a  Bishop  by 
Bishops, 

In  every  trial  of  a  minister,  the  decision  of  the  eccle- 
siastical court  apj)ointed  or  provided  for  by  the  Conven- 
tion of  the  Diocese  to  which  he  belongs,  is  definitive. 
The  accused  may  be  allowed  a  new  trial  if  there  be  new 

*  Title  II.,  Canon  4.  f  Ibid.,  Canon  2.  X  i^^^-,  Canoa  5, 

§  Ibid.,  Cauon  2.  ||  Title  I.,  Canon  4,  Section  10. 


158  THE  COMPREHENSIVE  CHURCH. 

or  fuller  testimony  to  be  presented.  But  there  is  no 
court  of  appeal  of  higher  autliority  than  the  ecclesiasti- 
cal court  referred  to,  since  each  Diocese  is  independent 
in  the  management  of  its  own  affairs. 

Every  sentence,  after  the  decision  of  such  ecclesi- 
astical court,  is  pronounced  by  a  Bishop,  whether  it  be 
against  a  Deacon,  or  a  Presbyter,  or  a  Bishop,* 

2.  The  Laity. — The  occasions  and  the  mode  of  dis- 
cipline, in  the  case  of  the  laity,  are  both  expressed  in 
the  first  two  Rubrics,  prefatory  to  the  Order  for  the 
Administration  of  the  Lord's  Supper,  as  follows  : 

"  If  among  those  who  come  to  be  partakers  of  the 
Holy  Communion,  the  Minister  shall  know  any  to  be  an 
open  and  notorious  evil  liver,  or  to  have  done  any  wrong 
to  his  neighbors  by  word  or  deed,  so  that  the  Congre- 
gation be  thereby  offended  ;  he  shall  advertise  him,  that 
he  presume  not  to  come  to  the  Lord's  Table  until  he 
have  openly  declared  himself  to  have  truly  repented 
and  amended  his  former  evil  hfe,  that  the  Congregation 
may  thereby  be  satisfied ;  and  that  he  hath  recompensed 
the  parties  to  whom  he  hath  done  wrong;  or  at  least  de- 
clare himself  to  be  in  full  purpose  so  to  do  as  soon  as 
he  conveniently  may." 

In  these  Rubrics  it  will  be  seen  that  a  very  solemn 
responsibility  is  laid  upon  the  soul  of  the  minister  him- 
self who  is  w^atching  for  the  souls  of  his  people,  and 
one  which  he  cannot  shirk  from  himself  or  upon  any 
other,  and  which  he  cannot  divide  with  any  other.  If 
discipline  in  a  needful  case  is  ever  exercised,  he  must 
initiate  it. 

"  The  same  order  shall  the  Minister  use  with  those 

*  ConstitutioD  of  the  Protestant  Episcopal  Church,  Art.  6. 


THE  COMPREHENSIVE  CHURCH.  I59 

betwixt  whom  lie  perceiveth  malice  and  hatred  to  reign, 
not  suffering  them  to  be  partakers  of  the  Lord's  Table 
until  he  know  them  to  be  reconciled.  And  if  one  of 
the  parties,  so  at  variance,  be  content  to  forgive  from 
the  bottom  of  his  heart  all  that  the  other  hath  trespassed 
against  him,  and  to  make  amends  for  that  wherein  he 
himself  hath  offended  ;  and  the  other  party  will  not  be 
persuaded  to  a  godly  unity,  but  remain  still  in  his  f row- 
ardness  and  malice  ;  the  Minister  in  that  case  ought  to 
admit  the  penitent  person  to  the  Holy  Communion,  and 
not  him  that  is  obstinate.  Provided,  that  every  Minis- 
ter so  repelling  any,  as  is  herein  specified,  shall  be 
obliged  to  give  an  account  of  the  same  to  the  Ordinary, 
as  soon  as  conveniently  may  be." 

These  Rubrics  are  condensed  in  Title  II.,  Canon  12, 
Section  2,  as  follows  :  "  If  any  persons  within  this 
Church  offend  their  brethren  by  any  wickedness  of 
life,  such  persons  shall  be  repelled  from  the  Holy  Com- 
munion agreeably  to  the  Rubric." 

Every  layman,  subjected  to  discipline  as  above,  has 
a  right  of  appeal  to  the  Bishop.  And  if  the  Bishop 
think  not  best  to  reverse,  that  is,  if  he  should  approve, 
the  action  of  the  clergyman,  the  person  has  a  right  to 
demand  a  trial  by  such  ecclesiastical  court  as  is  provi- 
ded for  by  the  canons  of  the  Diocese  to  which  he  be- 
longs.    And  the  decision  of  such  court  is  definitive. 

Any  clergyman  who  should  exercise  discipline  arbi- 
trarily and  without  sufficient  and  canonical  cause,  would 
himself  be  liable  to  a  prosecution  (both  civil  and  eccle- 
siastical) by  the  layman  or  others,  for  a  violation  of  the 
canons  of  the  Church. 

If  any  Bishop,  in  his  action  on  the  report  of  a  cler- 


160        THE  COMPREHENSIVE  CHURCH. 

gyrnan  in  reference  to  his  suspension  of  a  communicant, 
or  ujjon  the  appeal  of  any  person  repelled,  should  deal 
unjustly  or  arbitrarily,  such  Bishop  may  be  proceeded 
against  on  a  charge  of  violating  his  ordination  vow  to 
"  execute  discipline,"  etc.,  provided  the  wrong  should 
be  so  flagrant  and  clear  that  "  five  male  communicants 
of  this  Church  in  good  standing,  belonging  to  the  Dio- 
cese of  the  accused,  of  whom  two  at  least  must  be  Pres- 
byters," or  "  seven  male  communicants  of  this  Church 
in  good  standing,  of  whom  two  at  least  shall  be  Pres- 
byters, and  three  of  which  seven  shall  belong  to  the 
Diocese  of  the  accused  "  (Title  II,,  Canon  9),  shall  be 
willing  to  present  charges  in  writing,  with  a  view  to  the 
presentment  of  the  Bishop  for  trial  by  his  peers.  This 
contingency  is  mentioned  simply  because  we  wish  to 
illustrate  the  whole  subject.  It  is  one  which  never  has 
occurred  to  our  knowledge,  and  probably  never  will 
occur. 

Thus  the  clergyman  and  the  layman  are  each  pro- 
tected, the  former  in  the  fulfilment  of  his  duty,  the 
latter  against  the  tyranny  of  an  arbitrary  clergyman. 

It  is  perceived  from  the  foregoing  statements,  that 
the  clergyman  has  the  sole  right  of  exercisilig  discipline 
in  the  case  of  a  layman  ;  while  it  is  also  perceived  that 
the  layman  has  a  right  of  appeal  and  of  self-protection, 
if  he  be  innocent,  and,  indeed,  a  right  of  punishing  the 
arbitrary  and  tyrannical  clergyman. 

It  may  be  supposed  by  some  that,  under  these  cir- 
cumstances, a  clergyman  will  be  tempted  to  relax  disci- 
pline and  to  deal  too  leniently  with  even  very  unworthy 
members  of  the  Church.  If  it  were  so,  it  would  be  bet- 
ter that  the  error  should  be  on  the  side  of  mercy  than 


THE  COMPREHENSIVE   CHURCH.  Id 

of  severity,  upon  the  acknowledged  principle :  "  Better 
that  ten  gnilty  should  escape  than  that  one  innocent 
should  suffer."  But  to  disprove  the  supposition,  let  it 
be  remembered  that,  if  the  clergyman  feels  more  the 
temptation  to  remissness  as  an  individual,  he  also,  as  an 
individual,  feels  more  of  responsibility  in  fulfilling  the 
personal  and  special  trust  committed  to  him.  Besides, 
while  he  is  faithful  in  discharging  his  duty,  he  will  in 
most  cases  be  tender  toward  the  offending.  And  again, 
he  will  have  the  most  powerful  and  constraining  mo- 
tives to  use  all  possible  means  of  private  and  pastoral 
exhortation  and  remonstrance  to  reclaim  the  offending, 
in  order  to  save  himself  the  necessity  of  exercising  dis- 
cipline. It  is  frankly  admitted  that  no  system  of  dis- 
cipline is  free  from  the  defects  which  come  from  the 
weakness  and  frailty  of  men.  In  those  communions 
where  discipline  is  exercised  by  the  members  in  Church 
assemblies,  or  by  a  few  specially  deputed,  the  influences 
of  partisan  feelings,  or  of  family  connections,  or  of 
wealth,  or  of  social  or  civil  position,  have  been  prover- 
bially, in  frequent  cases,  the  occasion  of  scandals,  and 
have  seriously  interfered  with  just  decisions.  So  there 
may  be  defects  in  the  method  here  exhibited  ;  but  we 
regard  it  as  less  open  to  objections,  and  better  provided 
with  safeguards,  than  any  other.  Finally,  under  the 
regulations  here  detailed,  besides  the  peculiar  benefits 
just  referred  to,  there  are  all  the  benefits  supposed  to 
be  incident  to  discipline  by  the  congregation  or  Church 
directly ;  for  all  the  individuals  who,  under  other  regu- 
lations, would  themselves  administer  the  discipline  in 
their  congregational  or  Church  capacity,  may  now  com- 
pel the  clergyman,  if  he  be  manifestly  too  remiss,  to 


162  THE  COMPREHENSIVE  CHURCH. 

perform  liis  duty,  under  the  pain  of  being  brought  by 
them  to  ecclesiastical  trial  for  neglect  of  duty  and  vio- 
lation of  his  ordination  vows  and  of  the  canons  of  the 
Church. 

It  is  to  be  expected  that  the  experience  of  the 
Church,  and  the  occurrence  of  new  facts,  will  suggest 
(as  has  been  already  done  continually)  many  improve- 
ments in  the  details  of  the  whole  system  of  ecclesiastical 
discipline.  There  will  be  a  continual  approximation 
toward  a  perfect  system,  even  if  such  be  never  actually 
attained.  Still  it  is  thought  that  the  jmnciples  in  the 
present  system  are  both  liberal,  and  just,  and  efficient ; 
and  while  they  secure  all  the  members  of  the  Church 
against  the  tyranny  of  the  ministers  or  of  the  brethren, 
they  at  the  same  time  provide  ample  and  effective  in- 
strumentalities for  promoting  the  peace  and  honor  of 
the  Church,  and  for  advancing  the  Christian  holiness  of 
its  members. 

We  believe  that  the  principles  of  ecclesiastical  dis- 
cipline in  the  Protestant  Episcopal  Church  are  proper 
for  an  extensive,  all-embracing  Church. 


SECTION    XII. 

PUBLIC     WORSHIP, 


Public  worship  in  the  Protestant  Episcopal  Church  by  Precoraposcd  For- 
mularies— shall  not  discuss  their  propriety — the  substance  of  them 
generally  approved  and  admired — reference  to  an  answer  to  some  ob- 
jections— generally  used  by  dissenters  in  England — ^^not  in  this  coun- 
try— but  preferred  by  many  of  the  pious  and  intelligent  non-Episcopal 
clergy,  and  by  many  of  their  laity,  iu  our  country — the  Festivals  and 


THE  COMPREHENSIVE   CHURCH.  163 

Fasts  of  the  Protestant  Episcopal  Church  observed  in  many  denom- 
inations— the  reading  of  the  Bible  without  note  or  comment  in  public 
worship  becoming  more  common  in  other  denominations — also  the 
responsive  social  reading  of  the  Scriptures  and  worship  better  un- 
derstood— the  Liturgies  of  the  Protestant  Episcopal  Church  under 
the  control  of  the  Church — may  be  changed  by  a  majority  (in  the 
General  Convention)  to  any  extent,  even  to  abrogation — subject  of 
changes  sometimes  discussed — when  necessary  or  generally  desired 
will  be  accomplished — those  who  love  uniformity  and  order  of  some 
sort  in  public  worship,  may  be  united  in  the  Protestant  Episcopal 
Church. 

It  is  already  well  known  to  the  reader,  probably, 
that  on  all  solemn  stated  occasions  where  an  Episcopal 
Congregation  is  convened  for  the  purpose  of  public 
worship,  a  precomjposed  form  is  employed  for  the  pur- 
pose of  directing  uniformly  and  regularly  the  various 
devotional  exercises  of  the  assembly. 

Our  object  here  is  not  to  discuss  the  propriety  or 
the  advantages  of  employing  such  a  form. 

As  to  the  particular  forms  of  the  Protestant  Epis- 
copal Church,  we  believe  that  if  any  of  our  readers,  of 
whatsoever  Christian  denomination  he  may  be  a  mem- 
ber, will  take  the  trouble  to  peruse  candidly  the  various 
contents  of  the  Book  of  Common  Prayer  of  the  Prot- 
estant Episcopal  Church,  he  will  be  ready  not  only  to 
tolerate  it,  but  he  will  esteem  it  as  able  and  as  interest- 
ing a  leader  of  his  devotions  as  any  to  Avhich  he  may 
have  been  accustomed.* 

The  conviction  is  growing  upon  the  public  mind  of 

*  An  able  answer  to  several  of  the  most  common  prejudices  against 
the  Liturgy  of  the  Protestant  Episcopal  Church — prejudices  originating 
altogether  in  a  misapprehension  of  the  subject — may  be  found  in  a  quo- 
tation from  the  Rev.  Calvin  Colton's  "  Thoughts  on  the  Religious  State 
of  the  Country,"  in  the  Appendix,  No.  D. 


164  THE  COMPREHENSIVE  CHURCH. 

Protestant  Christians  that  precomposed  formularies  of 
devotion  are  important.  The  Eev,  Calvin  Colton,  who 
spent  several  years  in  England  (himself  being  then  a 
minister  of  the  Presbyterian  Church),  wiites  as  follows  : 
"  Having  been  intimate  with  Dissenters  while  in  that 
country,  I  can  say  with  pleasure  that  I  never  discovered 
among  dissenting  ministers  and  the  most  enlightened  of 
their  laity  any  degree  of  prejudice  against  the  Liturgy, 
but  rather  a  partiality  in  favor  of  it.  Indeed,  the  entire 
Liturgy  is  actually  used  in  a  vast  many  dissenting  chap- 
els of  London  and  over  the  kingdom.  The  whole  of 
Lady  Huntingdon's  Connection  use  it ;  it  is  used  in 
Whitfield's  Chapels,  at  Tottenham  Court  Poad,  and 
at  the  Tabernacle,  Moorfields,  and  in  many  others  that 
might  be  named.  I  am  clearly  of  opinion  that  there  is 
little  or  no  obstacle  in  the  way  of  the  return  of  the 
great  majority  of  Dissenters  to  the  bosom  of  the  Eng- 
lish Church,  except  the  union  of  Church  and  state." 

It  is  not  true,  indeed,  that  in  this  country  non-Epis- 
copalians have  yet  commenced  the  practice  of  using 
the  Liturgy  regularly.  The  prejudices  have  heretofore 
been  too  strong  against  it.  But  these  are  wearing  away, 
perhaps,  we  may  say,  in  a  great  measure  worn  away. 
The  writer  has  been  acquainted  with  many  very  re- 
spectable non-Episcopal  ministers  of  various  denomina- 
tions ;  and  in  conversation  with  them  on  this  subject, 
they  have  almost  uniformly  conceded  their  approval  of 
a  Liturgy,  and  not  unfrequently  they  have  expressed 
warmly  their  own  desire  to  use  one.  Similar  views  are 
expressed  often  among  the  more  intelligent  of  their 
laity.  The  Book  of  Common  Prayer  is  now  much 
more  generally  known ;  portions  of  it  are  extensively 


THE   COMPREHENSIVE   CHURCH.  165 

used,  with  its  Anthems,  its  Glorias,  its  Te  Deum,  its 
Gloria  in  Excelsis,  its  Collects  and  Prayers,  in  their 
public  worship  ;  and  we  believe  that,  in  the  large  ma- 
jority of  the  extemporaneous  public  prayers  of  the  pres- 
ent day,  passages  of  the  Liturgy  will  be  recognized, 
naturally  and  liberally  incorporated  therein. 

Then,  again,  the  solemn  religious  Festivals  and  Fasts 
of  the  Protestant  Episcopal  Church  are  commonly  ap- 
proved ;  and  the  more  important  of  these  special  re- 
ligious anniversaries,  such  as  Christmas,  Easter,  "Whit- 
sunday, are  now  very  generally  observed  in  our  country. 

The  extensive  reading  of  the  Bible,  without  note  or 
comment,  which  is  so  j^rominent  in  all  Episcopal  ser- 
vices, is  becoming  more  common,  and  is  made  more 
prominent  in  the  services  of  other  denominations. 

So,  too,  the  responsive  reading  of  the  Scriptures, 
and  the  responsive  worship,  which  make  every  Epis- 
copal Church  like  the  social  family  group  of  worship- 
pers, are  better  understood,  and  are  even  recommended 
often  as  worthy  of  imitation. 

Our  object  is  not  to  discuss  the  principle  on  which 
Liturgies  are  composed,  nor  to  explain  or  apologize  for 
the  Liturgy  of  the  Protestant  Episcopal  Church.  We 
have  stated  briefly  the  above  facts  to  illustrate  the  as- 
sertion, that  the  public  are  not  so  much  opposed  to  a 
Liturgy  as  to  the  Liturgy ;  and  not  so  much  opposed  to 
the  substance  of  the  Liturgy  as  to  the  particular  arrange- 
ment of  its  parts.  Some  think  it  too  long,  others  too 
diversified ;  some  think  it  too  general,  others  too  partic- 
ular ;  but  all  think  it  good,  all  admire  it. 

Our  object  in  this  section  is  to  call  attention  to  the 
fact  that  the  Liturgical  Formularies,  the  public  worship 


166  THE   COMPREHENSIVE   CHURCH. 

or  Common  Prayer  of  tlie  Protestant  Episcopal  Church, 
are  all  under  tlie  control  of  the  Church.  They  may  be 
changed  to  any  extent  which,  to  the  majority  of  the 
whole  Church  represented  in  the  General  Convention, 
may  seem  advisable.  The  General  Convention  has  the 
whole  subject  under  its  cognizance.  Any  General  Con- 
vention may  propose  an  alteration  or  addition  to  any 
extent,  and  it  must  inform  the  several  Diocesan  Con- 
ventions of  the  proposal ;  and  if  the  next  General  Con- 
vention thereafter  approve  it,  tlie  proposed  alteration  or 
addition  becomes  the  law  of  the  Church.  Thus  changes 
may  at  any  time,  and  to  any  extent,  be  effected,  accord- 
ing to  the  varying  circumstances  and  wants  of  the  whole 
Church.* 

The  subject  of  modifications  in  the  Liturgy  has  fre- 
quently been  touched  upon,  and  been  considerably  dis- 
cussed, in  the  General  Convention.  Some  modifications 
have  been  introduced ;  others,  wlien  proposed,  have 
been  rejected.  There  has  never  yet  been  any  expres- 
sion of  opinion,  sufiiciently  general  and  sufficiently  defi- 
nite, by  the  wliole  Church,  to  warrant  or  authorize  any 
very  extensive  changes.  But  the  spirit  of  the  General 
Convention  is  hberal,  and  necessarily  so  from  the  mode 
of  its  organization  ;  and  whensoever  there  shall  be  any 
sufficiently  general  and  definite  demonstration  by  the 
Church  that  extensive  changes  are  demanded,  then  such 
changes  will  be  accomplished. 

It  has  been  supposed  that,  in  the  matter  of  public 

worship,  there  is  an  inflexible  stillness  in  the  Protestant 

Episcopal  Church  ;  that  this  Church  is  bound  down  to 

a  fixed  and  invariable  form,  which  can  never  be  mod- 

*  Constitution  of  the  Protestant  Episcopal  Church,  Art.  8. 


THE  COMPREHENSIVE  CHURCH.         1G7 

ified  nor  adapted  to  the  changes  in  the  public  sentiment 
or  taste,  or  to  the  varying  circumstances  and  wants  of 
society.  It  appears  from  our  statements  that  this  com- 
mon supposition  is  altogether  erroneous ;  that,  in  the 
matter  of  public  worship,  the  phabiHty  of  the  Church  is 
as  manifest  as  in  all  its  other  arrangements ;  that  in  this, 
as  in  everything  else,  the  will  of  the  majority  of  the 
whole  Church  is  the  supreme  law. 

It  is  astonishing  what  misapprehensions  prevail  in 
regard  to  tliis  subject.  It  seems  to  be  supposed  that  a 
rigid  and  arbitrary  set  oi forms  is  necessary  to  the  very 
structure  of  an  Episcopal  Church.  But,  indeed,  a  jper- 
fect  Episcopal  Church  may  exist  without  any  precoma 
posed  foj'ms  whatsoever.  It  is,  however,  generally 
maintained  by  Episcopalians  that  the  use  of  some  pre- 
composed  Formularies  of  public  worship  are  Scrijjtural. 
The  views  of  the  Protestant  Episcopal  Church  on  this 
whole  subject  of  the  use  and  obligation  of  fomis  and 
ceremonies  are  expressed  frequently  and  clearly,  not 
only  in  the  eighth  Article  of  its  General  Constitution, 
but  in  its  various  standards.  Thus,  in  the  thirty-fourth 
Article  it  is  written :  "  Every  particular  or  National 
Church  hath  authority  to  ordain,  change,  and  abolish 
ceremonies  or  rites  of  the  Church,  ordained  only  by 
man's  authority,  so  that  all  things  be  done  to  edifying." 
To  the  same  effect  the  Preface  to  the  Book  of  Common 
Prayer,  at  its  very  beginning,  declares  : 

"It  is  a  most  invaluable  part  of  that  blessed  liberty 
wherewith  Christ  hath  made  us  free,  that  in  His  wor- 
ship different  forms  and  usages  may  without  offence  be 
allowed,  provided  the  substance  of  the  Faith  be  kept  en- 
tire ;  and  that  in  every  Church  what  cannot  be  clearly 


168  THE   COMPREHENSIVE   CHURCH. 

determined  to  belong  to  Doctrine  must  be  referred  to 
Discipline,  and  therefore,  by  common  consent  and  au- 
thority, may  be  altered,  abridged,  enlarged,  amended,  or 
otherwise  disposed  of,  as  may  seem  most  convenient  for 
the  edification  of  the  people,  '  according  to  the  various 
exigencies  of  times  and  occasions.' 

"  The  Church  of  England,  to  which  the  Protestant 
Episcopal  Church  in  these  States  is  indebted,  under 
God,  for  her  first  foundation  and  a  long  continuance  of 
nursing  care  and  protection,  hath,  in  the  Preface  of  her 
Book  of  Common  Prayer,  laid  it  down  as  a  rule,  that 
'  The  particular  Forms  of  Divine  Worship,  and  the  Kites 
and  Ceremonies  appointed  to  be  used  therein,  being 
things  in  their  own  nature  indifferent  and  alterable,  and 
so  acknowledged,  it  is  but  reasonable  that,  upon  weighty 
and  important  considerations,  according  to  the  various 
exigencies  of  times  and  occasions,  such  changes  and  al- 
terations should  be  made  therein,  as  to  those  who  are 
in  places  of  authority  should,  from  time  to  time,  seem 
either  necessary  or  expedient.' 

"  The  same  Church  hath  not  only  in  her  Preface, 
but  likewise  in  her  Articles  and  Homilies,  declared  the 
necessity  and  expediency  of  occasional  alterations  and 
amendments  in  her  Forms  of  Public  Worshij) ;  and  we 
find  accordingly,  that,  seeking  to  '  keep  the  happy  mean 
between  too  much  stiffness  in  refusing,  and  too  much 
easiness  in  admitting  variations  in  things  once  advisedly 
established,  she  hath,'  etc." 

From  these  extracts  it  appears  that  the  sense  of  the 
Church  on  the  subject  has  been  clearly  and  unqualifiedly 
expressed. 

Now,  granting  for  the  occasion  that  the  present  ar- 


THE  COMPREHENSIVE  CHURCH.  169 

rangements  of  the  forms  and  modes  of  public  worship 
in  the  Protestant  Episcopal  Church  are  not,  in  every 
respect,  such  as  would  be  acceptable  to  the  majority  of 
all  the  Christians  of  our  country  if  they  were  united  in 
one  Church,  is  it  not  at  the  same  time  perfectly  mani- 
fest that,  if  they  were  all  united  in  the  Protestant  Epis- 
copal Church,  they  might  at  once,  and  according  to  the 
existing  laws  of  this  Church,  make  such  arrangements 
as  to  such  majority  would  be  entirely  satisfactory  ?  Is 
it  not  also  manifest  that  the  majority,  which  exists  at 
any  time  in  this  Church,  may  regulate,  to  suit  itself  and 
to  accomplish  what  to  it  may  appear  the  benefit  of  the 
whole,  the  entire  order  and  method  of  public  worship  ? 


SECTION   XIII. 

RIGHTS     OF    THE    LAITY. 

Arrangement  under  a  single  view  of  previous  observations — the  laity  an 
order  in  the  Protestant  Episcopal  Church — their  rights  in  parishes — 
rights  in  Diocesan  Conventions — rights  in  the  standing  committees — 
rights  in  the  General  Convention — rights  of  Church  membership — 
rights  in  ecclesiastical  trials  of  discipline — rights  of  full  and  perpetual 
self-protection — their  pecuUarity  as  a  constituent  order  in  the  Church 
insisted  upon — the  Protestant  Episcopal  Church  worthy  of  the  appro- 
bation of  all  Christians. 

We  propose  to  offer  nothing  new  in  this  section,  but 
to  recapitulate  or  arrange,  under  a  single  view,  the  rights 
of  the  laity  which  have  been  unfolded  as  they  have 
come  up  in  the  course  of  our  preceding  observations. 

The  laity  are  recognized  as  a  distinct  and  independ- 
ent order  in  the  Protestant  Episcopal  Church.  They 
8 


170  THE  COMPREHENSIVE  CHUKCH. 

have  a  constitutional  or  chartered  right  to  act  in  all  the 
legislative  affairs  of  the  Church  without  exception  ;  and 
this,  not  as  they  happen  to  be  members  of  legislative 
bodies,  but  as  a  separate  and  independent  order  always 
represented  in  those  bodies. 

To  be  somewhat  more  particular  : 

I.  The  laity  have  a  right  to  manage  their  own  pa- 
rochial affairs  as  members  of  separate  and  independent 
parishes,  and  to  elect  their  own  ministers  and  settle 
them. 

This  right  of  the  laity  to  the  entire  control  of  pa- 
roclual  affairs  in  the  calling  of  ministers  is,  as  is  evident, 
a  thorough  recognition  of  the  Congregational  theory  of 
the  absolute  independence  of  local  congregations.  But, 
practically,  it  is  not  always  best  for  even  strong  parishes ; 
and  it  works  very  badly  in  the  case  of  feeble  parishes 
not  able  to  support  themselves.  It  leaves  many  parishes 
unsupplied,  and  many  clergy  unemployed.  It  is  in- 
consistent with  the  legitimate  and  proper  influence  of 
a  Bishop,  who,  in  his  paternal  relations  to  both  clergy 
and  people,  is  and  ought  to  be  the  best  adviser,  and  can 
understand  best  what  is  needed  by  all.  Even  the  Con- 
gregationalists  and  Presbyterians,  theoretically  denying 
Episcopacy,  in  their  missionary  efforts  at  the  "West, 
where  the  stations  are  dependent  uj)on  outside  help, 
have  felt  the  inconvenience  and  the  practical  impossi- 
bility of  carrying  out  their  own  theory,  and  have  ap- 
pointed for  their  missionary  districts  general  agents,  or 
overseers  or  bishops,  who  exercise  in  all  this  matter  of 
parochial  and  ministerial  relations  just  that  Episcopal 
oversight  and  control  which  ought  to  be  granted  by 
law  to  the  Bishops  of  the  Protestant  Episcopal  Church. 


THE   COMPREHENSIVE   CHURCH.  171 

The  right  of  the  laity  in  the  one  case  here  commented 
on  is  the  only  one  which  the  writer  thinks  to  be  excess- 
ive and  not  to  be  praised.  In  all  their  other  rights,  as 
now  to  be  further  stated,  he  sympathizes  heartily.  See 
also  Section  III.,  under  the  third  head. 

II.  The  laity  have  the  right  to  hold  corporate  funds, 
to  appoint  their  o^ti  parish  officers,  etc. ;  and,  finally, 
to  elect  or  appoint  and  send  lay  delegates  from  the  sev- 
eral parishes  to  represent  them  in  the  Diocesan  Conven- 
tions. 

III.  They  have  a  right,  as  a  separate  order^  in  the 
Diocesan  Conventions,  in  the  discussion  and  passage  of 
all  legislative  acts ;  in  the  apj)ointment  of  all  conven- 
tional committees  and  officers ;  in  the  election  of  stand- 
ing committees  ;  in  the  regulation  of  ecclesiastical  disci- 
pline, etc. ;  and  finally,  in  the  election  of  all  the  Dio- 
cesan Bishops  of  the  Church,  and  in  the  election  of  cler- 
ical and  lay  deputies  to  the  General  Convention. 

They  have  a  right  in  the  Diocesan  Conventions,  we 
repeat,  being  a  separate  and  independent  order,  to  a 
separate  vote  as  such,  and  in  this  to  an  absolute  veto  on 
all  proceedings  whatsoever  of  these  Conventions.  If  it 
should  so  happen  that  only  a  single  layman  should  be 
present  as  a  delegate  in  any  organized  Convention,  he 
would  represent  the  order  of  the  Laity,  and  as  such 
would  have  a  right  to  the  separate  vote,  and  to  the  veto 
power,  just  as  if  all  the  lay  delegates  from  all  the  par- 
ishes of  the  Diocese  were  present. 

lY.  They  have  a  right,  as  members  of  the  standing 
committee  in  many  of  the  Dioceses,  to  act  directly,  as 
well  as  representatively,  in  advising  the  Bishop ;  in  de- 
ciding (during  the  interims  of  the  General  Convention) 


irZ  THE  COMPREHENSIVE  CHURCH. 

iij)on  the  election  of  Bisliops  by  other  Dioceses  ;  in 
short,  in  exercising  all  the  manifold  and  important 
functions  of  that  body,  and  especially  in  recommending 
all  candidates  for  orders,  first  to  be  received  as  candi- 
dates by  the  Bishop,  and  afterward  to  be  ordained  by 
the  Bishop. 

"VVe  believe  that  in  this  last  mentioned  fact  (as  in 
others)  the  laity  in  the  Protestant  Episcopal  Church 
exercise  a  power  beyond  that  exercised  by  them  in  any 
other  denomination  whatsoever.  They  have  something 
to  do,  and  a  right  to  do  something,  in  everything  apper- 
taining to  the  interests  or  the  duties  of  the  Chm-ch.  No 
person  can  be  either  received  as  a  candidate  for  orders, 
or  afterward  be  ordained,  without  the  consent  and  rec- 
ommendation of  the  standing  committee.  The  laity  in 
those  Dioceses  wherein  they  are  members  of  this  body 
may  control  the  very  power  of  ordination.  The  minis- 
ters in  all  other  denominations,  as  we  understand,  do 
actually  have  the  sole  charge  and  control  in  the  licensing 
or  appointing  of  ministers.  The  ordination  of  ministers 
(already  licensed)  in  the  Congregational  Churches  is 
nearly  equivalent  to  the  settlement  or  institution  of 
ministers  in  the  Protestant  Episcopal  Church. 

V.  They  have  a  right,  as  an  order,  in  the  General 
Convention,  to  act  in  the  arrangement  and  regulation 
of  all  the  formularies  of  the  Church  and  modes  of  pub- 
lic worship ;  in  all  the  legislation  of  that  body  ;  and, 
finally,  in  the  recommendation  and  appointment  of  all 
the  Bishops  of  the  Church. 

They  have  a  right,  in  the  General  Convention,  not 
only  to  free  discussion,  but  also  to  a  sejoarate  vote,  and 
to  a  veto  power,  in  every  act  of  that  body.    If  it  should 


THE  COMPREHENSIVE  CHUKCH.         173 

SO  happen  that  in  any  General  Convention  tliere  should 
be  but  a  single  lay  deputy  present,  while  all  the  clergy 
and  all  the  Bishops  from  all  parts  of  the  country  were 
also  present,  that  single  layman  would  represent  his 
order  for  the  whole  United  States,  and,  as  such,  miglit 
claim  his  separate  vote,  and  his  veto,  in  all  the  doings 
of  the  body. 

VI.  They  have  a  right  to  all  the  privileges  of  Church 
membership,  whensoever  they  give  the  evidence  in  their 
life,  and  are  willing  to  confess  with  their  mouth,  that 
they  are  devoted  to  the  service  of  God  in  the  disciple- 
ship  of  the  Lord  Jesus  Christ. 

YII.  They  have  a  right  to  a  fair  trial  in  any  cases 
of  ecclesiastical  discipline,  and  a  right  not  only  to  pro- 
tect themselves  from  arbitrary  or  oppressive  treatment 
in  such  cases,  but  also  to  restrain  and  even  to  punish 
those  who  would  thus  tyrannize  over  them. 

!Not  to  be  more  minute  (for  the  reader  can  extend, 
from  the  preceding  sections,  the  catalogue  of  rights),  we 
will  state  that — 

VIII.  Finally,  they  have  a  constitutional  and  char- 
tered right,  and  the  power  also,  to  protect  themselves  in 
the  full  and  perpetual  enjoyment  of  all  their  rights. 

The  point  which  we  wish  our  readers  to  observe 
most  attentively  in  these  statements  is  this :  that  the 
laity  are  always  regarded  (and  constitutionally  regarded), 
in  the  Protestant  Episcopal  Church,  as  a  separate  and 
independent  order  ;  and  their  influence  is  felt,  not  only 
as  they  happen  to  be  good  debaters,  or  happen  to  num- 
ber more  or  less  in  an  ecclesiastical  body,  but  as  they 
are  a  constituent  order  ;  so  that  whether  they  lead  or 
not  in  the  debates,  and  whether  they  are  few  or  many 


174  THE   COMPREHENSIVE   CHUROH. 

in  the  body,  they  have  always,  as  an  order,  their  inde- 
pendent and  legitimate  controlling  power. 

We  ask  our  readers  to  reflect  upon  the  facts  here 
•presented,  and  decide  for  themselves  whether  any  sys- 
•tem  can  be  more  purely  democratical  and  representative, 
•in  the  best  sense  of  these  terms,  as  providing  for  the 
.action  of  all  its  members  in  all  its  concerns ;  whether 
,any  system  can  be  more  intrinsically  and  uniformly  just, 
either  in  its  organization  or  in  its  operation ;  whether 
.any  system  can  be  more  deserving  of  the  approbation  of 
•all  humble-hearted  and  free-hearted  Christians. 


SECTION    XIV. 

BAPTISM. 


The  meaning  of  Baptism — explained  in  the  2'7th  Article — the  Baptismal 
Service  to  be  interpreted  by  this  Article — doctrine  compared  with  the 
standards  of  the  Methodist,  the  Presbyterian,  and  the  Congregational 
Churches — the  mode  of  Baptism — immersion  or  affusion — adults  and 
infants — requisites  for  Baptism — witnesses  for  adults — sponsors  for 
children — duties  of  witnesses  and  sponsors — Baptism  followed  by 
confirmation — will  be  shown  to  meet  the  views  of  all  Christians — 
Baptism  the  Sacrament  of  the  Confession  of  Christ— this  the  view  of 
the  Protestant  Episcopal  Church — a  Scriptural  view — two  conditions 
of  salvation,  Faith  and  Baptism — St.  Mark — a  spiritual  condition 
and  an  apparently  ceremonial  one — confession  of  Christ  in  Baptism — 
St.  Luke — St.  Matthew — St.  Paul  in  Romans — history  of  the  Acts — 
confession  of  the  Eunuch — St.  Paul  in  1  Corinthians — 1  Peter — Bap- 
tismal Confession  a  part  of  Baptism — history  of  the  Church — infant 
Baptism  reconcilable  with  the  Baptismal  Confession. 

Wk  pro(;eed  to  consider  the  sacrament  of  Baptism 
as  held  in  the  Protestant  Episcopal  Church. 


THE   COMPREHENSIVE  CHURCH.  I75 

I.  The  meaning  of  Baptism. — This  is  explained  in 
tlie  27tli  Article  of  Religion,  by  \\'liicli  also  the  office 
for  the  administration  of  Baptism  is  to  be  interpreted, 
as  follows  : 

"  Baptism  is  not  only  a  sign  of  profession,  and  mark 
of  difference,  whereby  Christian  men  are  discerned  from 
others  that  be  not  christened ;  but  it  is  also  a  sign  of  re- 
generation or  neAV  birth,  whereby,  as  by  an  instrument, 
they  that  receive  baptism  rightly  are  grafted  into  the 
Church ;  the  promises  of  the  forgiveness  of  sin,  and  of 
our  adoption  to  be  the  sons  of  God  by  the  Holy  Ghost, 
are  visibly  signed  and  sealed  ;  faith  is  confirmed,  and 
grace  increased  by  virtue  of  prayer  unto  God.  The 
baptism  of  young  children  is  in  any  wise  to  be  retained 
in  the  Church,  as  most  agreeable  with  the  institution  of 
Christ."  * 

Please  observe  that,  in  the  first  clauses  of  this  Arti- 
cle, Baptism  is  declared  to  be  the  Sacrament  of  the 
Confession  of  Christ.  We  shall  expand  the  doctrine 
more  fully  in  the  latter  part  of  this  section. 

*  This  Article  is  substantially  the  same  with  those  of  most  other  or- 
thodox denominations.  The  I7th  Article  of  the  Methodist  Episcopal 
Church  (formed  upon  the  above)  reads  thus :  "  linptism  is  not  only  a 
sign  of  profession,  and  mark  of  difference,  whereby  Christians  are  dis- 
tinguished from  others  that  are  not  baptized  ;  but  it  is  also  a  sign  of  re- 
generation, or  the  new  birth.  The  baptism  of  young  children  is  to  be 
retaiaed  in  the  Church."  The  Confession  of  Faith  of  the  Presbyterian 
Church  in  the  United  States,  in  the  28tli  Cliapter,  is  similar:  "Baptism 
is  a  sacrament  of  the  New  Testament,  ordained  by  Jesus  Christ,  not  only 
for  the  solemn  admission  of  the  party  baptized  into  the  visible  Church, 
but  also  to  be  unto  him  a  sign  and  seal  of  the  covenant  of  grace,  of  his 
engrafting  into  Christ,  of  regeneration,  of  remission  of  sins,  and  of  his 
giving  up  unto  God,  through  Jesus  Christ,  to  walk  in  newness  of  life : 
which  sacrament  is,  by  Christ's  own  appointment,  to  be  continued  in  His 


17G  THE   COMPREHENSIVE  CHURCH. 

II.  The  mode  of  Baptism. — This  is  bj  dipping  or  by 
affusion,  at  the  option  of  the  individuah  The  Rubric 
in  the  public  baptism  of  infants  is :  "  He  (the  minister) 
shall  dip  it  in  the  water  discreetly,  or  shall  pour  water 
upon  it."  The  Rubric  in  the  public  baptism  of  adults 
is  similar  :  "  The  minister  then  shall  dip  him  in  the 
water,  or  pour  water  upon  him." 

Baptism  is  administered  to  both  adults  and  infants. 

1.  Adults. — The  requisites  for  the  ordinance,  in  the 
case  of  adults,  are  conversion,  a  new  heart,  whatsoever 
is  implied  in  the  discipleship  of  Christ,  a  willingness 

Church  until  the  end  of  the  world.  II.  The  outwai'd  element  to  be  used 
ifl  this  sacrament  is  water,  wherewith  the  party  is  to  be  baptized  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  by  a  minis- 
ter of  the  Gospel,  lawfully  called  thereunto.  III.  Dipping  of  the  person 
into  the  water  is  not  necessary ;  but  baptism  is  rightly  administered  by 
pouring,  or  sprinkling  water,  upon  the  person.  IV.  Not  only  those  that 
do  actually  profess  faith  in,  and  obedience  unto  Christ,  but  also  the  in- 
fants of  one  or  both  believing  parents,  are  to  be  baptized."  (Pp.  120- 
122.)  The  same  words  are  in  the  Saybrook  platform,  generally  approved 
by  the  Congregational  Churches  of  New  England.  Both  are  nearly  liter- 
ally the  same  with  the  29th  Chapter  of  the  Confession  of  Faith  owned 
and  consented  to  by  the  messengers  of  the  Churches  assembled  at  Bos- 
ton, in  New  England,  May  12,  1G80  (see  Mather's  "Magnalia,"  Vol.  II., 
Hartford,  1820,  p.  1Y7).  The  language  of  the  larger  or  Westminster 
Catechism  (question  165)  is  :  "Baptism  is  a  sacrament  of  the  New  Testa- 
ment, wherein  Christ  hath  ordained  the  washing  with  water  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  to  be  a  sign  and 
seal  of  engrafting  into  Himself,  of  remission  of  sins  by  His  blood,  and 
regeneration  by  His  spirit ;  of  adoption,  and  resurrection  unto  everlasting 
life ;  and  whereby  the  parties  baptized  are  solemnly  admitted  into  the 
visible  Church,  and  enter  into  an  open  and  professed  engagement  to  be 
wholly  and  only  the  Lord's."  These  various  Articles  we  believe  to  be  all 
capable  of  a  Scriptural  interpretation  ;  and  certainly  that  of  the  Protes- 
tant Episcopal  Church  is,  to  say  the  least,  as  definite  and  guarded  and  un- 
exceptionable as  any  of  them  all. 


THE   COMPREHENSIVE   CHURCH.  177 

to  assume  the  obligations  contained  in  the  answers  to 
the  questions  propounded  to  the  person  at  the  time  of 
administering  the  rite.  These  questions  and  answers 
have  been  abeady  quoted  in  Section  YIII.,  on  Admis- 
sion to  the  Sacraments,  where  the  reader  may  find  them. 
The  same  requisites  are  declared  in  the  Eubric  prehm- 
inary  to  the  service  for  "  the  ministration  of  baptism  to 
such  as  are  of  riper  years  and  able  to  answer  for  them- 
selves," as  follows : 

"  When  any  such  persons  as  are  of  riper  years  are  to 
be  baptized,  timely  notice  shall  be  given  to  the  minis- 
ter ;  that  so  due  care  may  be  taken  for  their  examina- 
tion, whether  they  be  sufficiently  instructed  in  the  prin- 
ciples of  the  Christian  religion ;  and  that  they  may  be 
exhorted  to  prepare  themselves,  with  prayers  and  fast- 
ings, for  the  receiving  of  this  holy  sacrament.  And  if 
they  shall  be  found  fit,"  etc. 

Every  adult  is  expected  to  have  certain  "  chosen  wit- 
nesses," called  godfathers  and  godmothers,  who  shall 
stand  by  his  or  her  side  during  the  administration  of 
the  rite  ;  and  whose  duty  it  shall  be  (it  being  thus  j^ub- 
licly  and  voluntarily  assumed)  to  exercise  a  special  watch 
and  care  over  the  baptized  person.  At  the  close  of  the 
service  of  adult  baptism,  the  minister  addresses  these 
"  chosen  witnesses  "  as  follows  : 

"  Forasmuch  as  these  persons  have  promised,  in  your 
presence,  to  renounce  the  devil  and  all  his  works,  to  be- 
lieve in  God,  and  to  serve  him  ;  ye  must  remember  that 
it  is  your  part  and  duty  to  put  them  in  mind  what  a 
solemn  vow,  promise,  and  profession  they  have  now 
made  before  this  congregation,  and  especially  before 
you  their  chosen  witnesses.     And  ye  are  also  to  call 


178  TUE   COMPREHENSIVE   CHURCH. 

upon  them  to  use  all  diligence  to  be  rightly  instructed 
in  God's  lioly  Word  ;  that  so  iheij  may  grow  in  grace, 
and  in  the  knowledge  of  our  Lord  Jesus  Christ,  and  live 
godly,  righteously,  and  soberly,  in  this  present  world." 

2.  Infants. — There  is  but  "one  baptism."  This 
principle  the  Protestant  Episcoj^al  Church  consistently 
maintains.  It  is  the  same  rite  and  implying  the  same 
essential  ideas,  whether  administered  to  the  adult  or  the 
infant ;  there  is  no  such  thing  as  one  baptism  for  adults 
and  another  for  infants ;  consequently  no  infant  is  al- 
lowed to  be  baptized,  unless  there  are  with  it  sponsors, 
or  sureties  to  assume,  in  its  hehaJf,  as  a  legal  and  valid 
act,  the  obligations  of  the  ordinance.  The  following 
passage  from  the  Church  Catechism  will  illustrate  our 
remarks : 

"  Question.  What  is  required  of  j)ersons  to  be  bap- 
tized ? 

A7iswer.  Repentance,  whereby  they  forsake  sin  ;  and 
faith,  whereby  they  steadfastly  believe  the  promises  of 
God  made  to  them  in  that  sacrament. 

Question.  Why  then  are  infants  baptized,  when  by 
reason  of  their  tender  age  they  cannot  perform  them  ? 

Answer.  Because  they  promise  them  both  by  their 
sureties ;  which  promise,  when  they  come  to  age,  them- 
selves are  bound  to  perform." 

The  obligations  assumed  are  precisely  the  same,  in 
baptism,  with  the  infant  as  with  the  adult,  the  sponsor 
answering  "  in  the  name  of  the  child,"  as  his  legal  proxy 
or  representative. 

The  duties  of  the  sponsors  are  expressed  in  the  fol- 
lowing exhortation  to  them  at  the  close  of  the  service 
of  infant  baptism : 


THE   COMPREHENSIVE   CHURCH.  I79 

"  Forasmucli  as  this  child  hath  promised  by  you  his 
sureties  to  renounce  the  devil  and  all  his  works,  to  be- 
Heve  in  God,  and  to  serve  Him ;  ye  must  remember 
that  it  is  your  parts  and  duties  to  see  that  this  infant  be 
taught,  so  soon  as  he  shall  be  able  to  learn,  what  a  solemn 
vow,  promise,  and  profession  he  hath  here  made  by  you. 
And  that  he  may  know  these  things  the  better,  ye  shall 
call  upon  him  to  hear  sermons  ;  and  chiefly  ye  shall  pro- 
vide that  he  may  learn  the  Creed,  the  Lord's  Prayer, 
and  the  Ten  Commandments,  and  all  other  things  which 
a  Christian  ought  to  hnow  and  helieve  to  his  sonVs 
health  /  and  that  this  child  may  be  virtuously  brought 
up  to  lead  a  godly  and  a  Christian  life  ;  remembering  al- 
ways that  baptism  doth  represent  unto  us  our  profession, 
which  is,  to  follow  the  example  of  our  Saviour  Christ, 
and  to  be  made  like  unto  Him  ;  that  as  He  died,  and 
rose  again  for  us,  so  should  we,  who  are  baptized,  die 
from  sin,  and  rise  again  unto  righteousness  ;  continually 
mortifying  all  our  evil  and  corrupt  affections,  and  daily 
proceeding  in  all  virtue  and  godliness  of  living." 

It  is  not  required  that  either  of  the  j^arents  shall  be 
communicants  ;  the  Church  itself  being  wilhng,  in  the 
provision  of  sponsors,  to  supply  the  place  of  parents  ;  it 
being  thought,  likewise,  unjust  to  deprive  the  children 
of  the  privilege  of  Church  membershij),  and  of  being 
dedicated  to  the  Lord  by  the  public  act  of  the  Church 
and  its  ministers,  on  account  of  the  negligence  or  fault 
of  the  parents.* 

*  It  is  almost  unnecessary  to  add,  after  exhibiting  tlie  peculiar  office 
and  duty  of  sponsors,  that  these  ought  always  to  be  communicants,  and 
tliat  no  minister  may  be  justified  in  aduiitting  children  carelessly  to  bap- 
tism, without  regard  to  the  Christian  character  of  their  sponsors. 


180  THE  COMPREHENSIVE  CHURCH. 

III.  The  act  of  baptism  is  always  followed  by  the 
rite  of  Confimiation. 

The  rale  in  the  case  of  adults  is  in  the  Rubric  at  the 
end  of  adult  baptism  : 

"  It  is  expedient  that  every  person  thus  baptized 
should  be  confinued  by  the  Bishop,  so  soon  after  his 
baptism  as  conveniently  may  be  ;  that  so  he  may  be  ad- 
mitted to  the  Holy  Communion." 

The  rule,  in  the  case  of  infants,  is  in  the  concluding 
exhortation  to  the  sponsors : 

"  Ye  are  to  take  care  that  this  child  be  brought  to 
the  Bishop  to  be  confirmed  by  him,  so  soon  as  he  can 
say  the  Creed,  the  Lord's  Prayer,  and  the  Ten  Com- 
mandments, and  is  sufficiently  instructed  in  the  other 
parts  of  the  Church  Catechism  set  forth  for  that  ])ur- 
jposer 

This  exhortation  is  interpreted,  as  may  be  proved 
by  a  collation  of  the  offices  referred  to,  as  meaning  a 
spiritual  and  experimental  knowledge  of  religion,  as 
opened  in  these  means  of  instruction,  a  willingness  and 
preparedness  to  assume  the  whole  baptismal  vow. 

We  liope  in  our  next  section  to  show  that  the  views 
of  Bai3tism  held  in  the  Protestant  Episcopal  Church  are 
such  as  to  reconcile  completely  and  beautifully  the  op- 
posing opinions  entertained  on  the  subject  by  different 
denominations. 

I Y.  Baptism,  in  the  view  of  the  Protestant  Ejjiscopal 
Church,  as  interpreted  by  the  aiTangements  and  rubri- 
cal directions  of  the  baptismal  offices,  is  the  Sacrament 
of  the  Confession  of  Christ. 

This  view  is  so  held  because  it  is  the  teaching  of 
Holy  Scri2)ture,  and  has  been  so  received  and  witnessed 


THE  COMPREHENSIVE   CHURCH.  181 

by  the  universal  consent  and  practice  of  the  Church  in 
all  ages. 

The  Scriptural  argument  is  very  simple  and  conclu- 
sive. When  our  Saviour  ascended  into  heaven,  He  pub- 
lished two  grand  conditions  of  salvation  for  all  men  in 
all  ages  :  "  He  that  believeth  and  is  baptized  shall  be 
saved,  but  he  that  believeth  not  shall  be  damned  "  (St. 
Mark  16  :  16).  Of  these  two,  one  is  subjective  and  the 
other  objective  ;  one  is  an  internal  and  spiritual  condi- 
tion, the  other  an  external  and  seemingly  ceremonial 
condition.  And  these  are  the  only  two.  All  other  ap- 
jparent  conditions  must  be  classified  under  the  one  or 
the  other  of  these  two. 

Thus  this  first  condition  oi faith  includes  (if  not  in 
rigid  metaphysical  definition,  yet  in  the  actual  expe- 
rience of  believers,  and  also  in  the  careful  analysis  of 
God's  Word)  repentance,  and  love,  and  all  spiritual 
Christian  affections — all  those  spiritual  qualifications 
which  prepare  the  soul  for  the  kingdom  of  heaven. 
Up  to  this  point,  I  suppose,  there  will  be  a  general 
agreement  in  our  statement. 

But  when  we  come  to  that  second  and  seemingly 
ceremonial  one  of  the  two  great  conditions  of  salvation, 
Baptism,  people  hesitate  to  accept  it,  and  chiefly  be- 
cause they  do  not  comprehend  it  in  this  sense  of  it,  as 
the  Sacrament  of  the  Confession  of  Christ.  For  our 
Lord  said  :  "  Whosoever  therefore  shall  confess  me  be- 
fore men,  him  will  I  confess  also  before  my  Father 
which  is  in  heaven,  and  (as  in  St.  Luke  12  :  8)  before 
the  angels  of  God.  But  whosoever  shall  deny  me  be- 
fore men,  him  will  I  also  deny  before  my  Father  which 
is  in  heaven,  and  (as  in  St.  Luke  12  :  0)  before  the  an- 


183  THE   COMPREHENSIVE   CHURCH. 

gels  of  God  "  (St.  Matthew  10  :  32,  33).  Did  the  Lord 
here  mean  to  announce  a  thir'd  condition  of  salvation, 
when  afterward  He  sent  His  apostles  to  disciple  all  na- 
tions with  only  two  f  Certainly  not.  He  doubtless  had 
prospective  reference  to  that  Sacrament  of  Confcssiou 
which  He  was  so  soon  to  institute  for  all  the  future.  It 
was  not  a  mere  general  confession  of  Him  as  made  by 
nominal  Christians,  which  gives  no  avaihng  testimony  to 
His  cause  and  His  sovereignty,  but  that  one  significant 
and  world-daring  confession  of  Him  in  the  Sacrament 
of  Baptism,  that  permanent  admission  to  His  Church  of 
one  who  thus  stands  as  a  perpetual  confessor  of  Christ ; 
for  "  by  one  SjDirit  are  we  all  baptized  into  one  body." 
So  on  the  day  of  Pentecost  the  "  three  thousand  were 
baptized,"  confessing  His  name,  and  "  the  Lord  added 
to  the  Church  daily  such  as  should  be  saved." 

How  beautifully  consistent  this  view  is  with  the 
words  of  St.  Paul,  when  he,  led  by  his  Master's  inspira- 
tion, announced  the  same  ttco  great  conditions  of  salva- 
tion under  the  Christian  dispensation,  substituting  the 
word  "  confession  "  for  the  word  "  baptism,"  as  convey- 
ing its  essential  idea  !  For  he  writes,  as  the  summing 
up  or  conclusion  of  his  strong  argument  to  the  Romans  : 
"  The  righteousness  (or  justification,  or  plan  of  justifica- 
tion) which  is  of  faith  speaketh  on  this  wise :  Say  not  in 
thine  heart.  Who  shall  ascend  into  heaven  ?  (that  is,  to 
bring  Christ  down  from  above ;)  or.  Who  shall  descend 
into  the  deep  ?  (that  is,  to  bring  up  Christ  again  from  the 
dead.)  But  wdiat  saith  it  ?  The  word  is  nigh  thee, 
even  in  thy  mouth  and  in  thy  heart :  that  is,  the  word 
of  faith  which  we  preach  ;  that  if  thou  shalt  confess 
with  thy  mouth  the  Lord  Jesus,  and  shalt  believe  in 


THE  COMPKEHEXSIVE  CHUKCH.         183 

thine  heart  that  God  hath  raised  him  from  the  dead, 
thou  shalt  be  saved.  For  with  the  heart  man  hclieveth 
unto  righteousness  (or  justification) ;  and  with  the  mouth 
confession  is  made  unto  salvation  "  (Romans  10  :  6-10). 
How  distinctly  does  St.  Paul  bring  out  the  same  two 
great  conditions  whicli  our  Saviour  uttered,  as  recorded 
by  St.  Mark !  Believing  in  Christ,  and  confessing 
Christ  in  the  one  appointed  mode  of  confession,  that 
is,  in  Baptism,  thus  by  perpetual  membership  in  the 
Church  becoming  a  perpetual  confessor — these  two,  as 
we  interpret  St.  Paul  by  his  Master,  are  the  two  grand 
conditions  of  salvation.  How  intelligible  and  very  clear 
to  our  understanding  are  these  two  essential  conditions 
of  the  ISTew  Covenant ! 

With  this  view  agrees  the  history  of  Christianity. 
When  Philip  the  deacon  baptized  the  eunuch  of  Ethi- 
opia, the  eunuch,  who  had  been  taught  by  Philip  the 
claims  of  Christ's  kingdom,  said  :  "  See,  here  is  water ; 
what  doth  hinder  me  to  be  baptized  ? "  To  which 
Philip  replied  :  "  If  thou  helievest  with  all  thine  heart 
(compare  this  with  St.  Paul's  expression  above  quoted), 
thou  mayest."  Whereupon  the  eunuch  said  :  "  I  believe 
tliat  Jesus  Christ  is  the  Son  of  God."  Then  Philij) 
"  baptized  him."  He  repeated  his  creed.  He  confessed 
Christ  in  that  first  creed  of  the  Christian  Church,  found- 
ed upon  St.  Peter's  still  earlier  confession.  He  con- 
fessed this  in  order  to  receive  his  baptism,  as  a  condi- 
tion and  a  part  of  his  baptism.  And  from  that  day  to 
this  the  baptismal  confession  has  always  been  required 
in  the  Christian  Church  as  a  part  of  Christian  Baptism, 
and  is  always  renewed  and  repeated  in  the  Christian 
worshij).    We  never  cease  to  be  confessors.    It  was  this 


184  THE  COMPREHENSIVE  CHURCH. 

baptismal  creed  or  confession,  somewhat  expanded  as 
the  growing  necessities  of  the  Church  had  required, 
which  St.  Paul  repeated  when  he  wrote  to  the  Corin- 
thians (1  Cor.  15  :  3,  4) :  "  For  I  delivered  (or  handed 
over)  unto  you,  first  of  all,  that  which  I  also  received 
(as  handed  over  unto  me  at  my  entrance  into  Christian- 
ity), how  that  Christ  died  for  our  sins  according  to  the 
Scriptures;  and  that  he  was  buried,  and  that  he  rose 
again  the  third  day  according  to  the  Scriptures." 

And  in  addition  to  all  this,  and  as  a  final  and  com- 
plete declaration  and  enforcement  of  this  old  view  of 
the  Church  catholic,  agree  those  memorable  words  of 
St.  Peter  (1  Peter  3  :  21) :  "  Baptism  doth  also  now 
save  us  (not  the  putting  away  of  the  filth  of  the  flesh, 
but  the  answer  of  a  good  conscience  toward  God)  by 
the  resurrection  of  Jesus  Christ."  That  is,  that  which 
saves  us  in  Baptism  is  not  chiefly  the  "  putting  away  of 
the  filth  of  the  flesh,"  the  mere  washing  of  the  body  by 
the  water  of  the  sacrament ;  but  especially  the  "  answer 
of  a  good  conscience"  (a  case  of  the  exegetical  gen- 
itive), the  good  conscientious  answer  or  response  toward 
God  made  in  Bajjtism  ;  in  other  words,  the  sincere  and 
thoroughly  comprehended  confession  of  Christ  at  our 
Baptism  in  the  baptismal  creed  before  God — this  saves 
us.  How  beautifully  does  Scripture  explain  itself !  And 
how  consistent  with  itself  it  is  when  we  "  compare  spir- 
itual things  with  spiritual !  " 

With  this  view  agree  also  the  unbroken  history  and 
testimony  of  the  Church  down  to  the  present  day,  as  we 
shall  see  more  fully  in  the  following  section. 

But  how  can  the  Baptism  of  Infants  be  reconciled 
with  this  view,  since  they  cannot  consciously  make  the 


THE  COMPREHENSIVE  CHURCH.         135 

confession  required  ?  We  shall  see  how  the  Church  in 
all  ages  has  answered  the  question,  and  how  the  Holy 
Spu-it,  who  inspired  the  apostles,  ordamed  a  rite,  and 
estabhshed  it  in  the  Church,  bj  which  the  difficulty  is 
reconciled  and  solved.  We  refer  to  the  following  Sec- 
tion on  Confirmation. 


SECTION    XV. 

CONFIRMATION,   THE   SEQUEL   OR   COMPLEMENT   OE   INFANT 
BAPTISM. 

Confirmation  follows  Baptism-reasons  for  this  rule-the  rite  of  admis 
sion  to  the  Lord's  Supper-no  new  obligation  assumed  in  it-the  re 
assumption  of  the  Baptismal  obligation-analogous,  in  part,  to  the 
ownmg  of  the  Christian  Covenant"  in  other  denominations-some 
grounds  on  which  Confirmation  is  defended-speoial  consideration  of 
the  relation  of  Confirmation  to  Infant  Baptism-Baptism  implies  vol- 
untary  confession  of  Christ  after  faith-Infant  Baptism  imperfect 
without  some  rite  attached  to  it,  as  a  sequel,  for  adult  confession- 
Confirmation  this  rite-supported  by  legal  analogies-thia  the  view 
of  the  Protestant  Episcopal  Church-proved-importance  of  Con- 
firm at. on-a  part  of  a  Comprehensive  System-the  Protestant  Epis- 
copal Church  differing  from  all  other  Protestant  communions  in  this 
matter,  and  reconciling  their  controversies-the  foregoing  principles 
applied  to  the  system  of  Pedobaptist  Churches-which  are  faulty- 
may  be  reformed  by  the  system  of  the  Protestant  Episcopal  Church 
-applied  to  the  views  of  Baptists-Confirmation  shown  to  be  de/acfo 
adult  Baptism-may  be  by  immersion-Baptists  may  consistently 
with  their  principles  unite  with  the  Protestant  Episcopal  Church- 
objection  answered-our  view  in  perfect  accordance  with  the  Con-re- 
gational  system  of  Baptists-Confirmation,  being  de  facto  adult  Bap- 
tism, ,s  m  harmony  with  a  de/aclo  ministry  and  de/acio  sacraments, 
such  as  Baptists  acknowledge  and  maintain-the  Protestant  Episco- 
pal Church  well  qualified  to  unite  both  Pedobaptist  and  Baptist  com- 
munions, and  thus  to  restore  the  unity  of  the  Church  of  Christ 


186  THE  COMrREHENSIVE  CHURCH. 

Confirmation,  we  have  seen,  is  expected  to  follow 
Baptism  as  soon  as  conveniently  and  properly  may  be, 
in  the  case  of  those  baptized,  both  in  their  riper  years 
and  in  their  infancy.* 

*  As  the  form  or  service  for  the  rite  of  Confirmation  in  tlie  Protestant 
Episcopal  Church  is  very  short,  and  as  we  refer  to  it  frequently  in  this 
section,  we  throw  the  whole  of  it,  for  convenience,  into  a  note. 

The  Order  of  Confirmation,  or  laying  on  of  hands  upon  (hose  who  are 
baptized  and  come  to  years  of  discretion. 

Upon  the  day  appointed,  all  that  are  to  be  then  confirmed,  being  placed  and  standing 
in  order  before  the  Bishop ;  he,  or  some  other  minister  appointed  by  him,  shall 
read  this  preface  following ; 

To  the  end  that  confirmation  may  be  ministered  to  the  more  edifying 
of  such  as  shall  receive  it,  the  Church  hath  thought  good  to  order,  that 
none  shall  be  confirmed  but  such  as  can  say  the  Creed,  the  Lord's  Prayer, 
and  the  Ten  Commandments  ;  and  can  also  answer  to  such  other  ques- 
tions as  in  the  short  Catechism  are  contained :  which  order  is  very  con- 
venient to  be  observed  ;  to  the  end  that  children,  being  now  come  to  the 
years  of  discretion,  and  having  learned  what  their  godfathers  and  god- 
mothers promised  for  them  in  baptism,  may  themselves,  with  their  own 
mouth  and  consent,  openly  before  the  Church,  ratify  and  confirm  the 
same ;  and  also  promise  that,  by  the  grace  of  God,  they  will  evermore 
endeavor  themselves  faithfully  to  observe  such  things  as  they,  by  their 
own  confession,  have  assented  unto. 

Then  shall  the  Bishop  say : 

Do  ye  here,  in  the  presence  of  God  and  of  this  congregation,  renew 
the  solemn  promise  and  vow  that  ye  made,  or  that  was  made  in  your 
name,  at  your  Baptism  ;  ratifying  and  confirming  the  same ;  and  acknowl- 
edging yourselves  bound  to  believe  and  to  do  all  those  things  which  ye 
then  undertook,  or  your  sponsors  then  undertook  for  you  ? 

And  every  one  shall  audibly  answer: 

I  do. 
lyinhrip.  Our  help  is  in  the  name  of  the  Lord  ; 
Answer.  Who  hath  made  heaven  and  earth. 
Bishop.  Blessed  be  the  name  of  the  Lord  ; 
Ayiswer.  Henceforth,  world  without  end. 
Bishop.  Lord,  hear  our  prayer. 


THE   COMPREHENSIVE   CHURCH.  187 

I.  One  reason  why  Confirmation  is  expected  to  follow 
Baj^tism  as  soon  as  circumstances  warrant,  is  this :  that 
by  Confirmation  the  person  is  admitted  to  the  Suj^per  of 
the  Lord,  and  it  is  thought  by  the  Church  that  every 

Answer.  And  let  our  cry  come  unto  thee. 

Bisliop.  Let  us  pray. 

Almighty  and  ever-living  God,  who  hast  vouchsafed  to  regenerate 
these  thy  servants  by  water  and  the  Holy  Ghost,  and  hast  given  unto 
them  forgiveness  of  all  their  sins  ;  strengthen  them,  we  beseech  thee,  0 
Lord,  with  the  Holy  Ghost,  the  Comforter ;  and  daily  increase  in  them 
thy  manifold  gifts  of  grace  ;  the  spirit  of  wisdom  and  understanding,  the 
spirit  of  counsel  and  ghostly  strength,  the  spirit  of  knowledge  and  true 
godliness ;  and  fill  them,  0  Lord,  with  the  spirit  of  thy  holy  fear,  now 
and  forever.     Amen. 

Then  all  of  them  in  order  kneeling  before  the  Bishop,  he  shall  lay  his  hands  upon  the 
head  of  every  one  severally,  saying  : 

Defend,  0  Lord,  this  thy  child  [or,  this  thy  servant]  with  thy  heavenly 
grace ;  that  he  may  continue  thine  forever,  and  daily  increase  in  thy 
Holy  Spirit  more  and  more,  until  he  come  unto  thy  everlasting  kingdom. 
Amen. 

Then  shall  the  Bishop  say  : 
The  Lord  be  with  you. 
Answer.  And  with  thy  spirit. 

And  all  kneeling  down,  the  Bishop  sh.all  add: 

Let  us  pray. 

Our  Father,  who  art  in  Heaven,  Hallowed  be  thy  Name ;  Thy  King- 
dom  come ;  Thy  Will  be  done  on  Earth,  as  it  is  in  Heaven  ;  Give  us  this 
day  our  daily  bread  ;  and  forgive  us  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  ;  and  lead  us  not  into  temptation  ;  but  deliver 
us  from  evil.     Amen. 

And  these  Collects  : 

Almighty  and  everlasting  God,  who  makest  us  both  to  will  and  to  do 
those  things  which  are  good,  and  acceptable  unto  thy  Divine  Majesty;  we 
make  our  humble  supplications  unto  thee  for  these  thy  servants,  upon 
whom,  after  the  example  of  thy  holy  Apostles,  we  have  now  laid  our 
hands ;  to  certify  them,  by  this  sign,  of  thy  favor  and  gracious  goodness 


188  THE  COMPREHENSIVE  CHURCH. 

baptized  person  ought  to  come,  at  the  earliest  oppor- 
tunity, to  the  Supper  of  the  Lord.  Of  course,  then,  he 
must  come  at  the  earliest  opportunity  to  the  preliminary 
rite.     This  is  a  rule  of  order. 

That  Confirmation  is  this  preliminary  rite  has  been 
shown  in  the  Eubric  last  quoted,  from  the  close  of  the 
office  of  adult  baptism.  It  is  also  asserted  in  the  Rubric 
at  the  close  of  the  order  of  Confirmation,  which  may  be 
seen  in  the  last  note  (at  the  foot  of  this  page). 

The  Protestant  Episcopal  Church  holds  that,  after 
Baptism,  no  new  obligations  may  be  required  for  ad- 
mission to  the  Lord's  Suj)per.  In  Baptism  the  person 
confesses,  to  its  full  extent,  the  discipleship  of  the  Lord 
Jesus  Christ ;  and  this  is  all  that  is  needed  to  entitle 
him  to  a  seat  among  his  fellow-disciples  at  the  Table  of 
their  Lord.  It  holds  that  it  is  both  inconsistent  in  itself 
and  unscriptui'al  to  require  of  a  person,  once  by  its  own 
act  already  admitted  to  the  name  and  privileges  of  a 
member  of  the  Christian  Church,  any  new  or  different 

toward  them.  Let  thy  Fatherly  hand,  we  beseech  thee,  ever  be  over 
them  :  Let  thy  Holy  Spirit  ever  be  with  them  ;  and  so  lead  them  in  the 
knowledge  and  obedience  of  thy  Word,  that  in  the  end  they  may  obtain 
everlasting  life,  through  our  Lord  Jesus  Christ ;  who,  with  thee  and  the 
Holy  Ghost,  liveth  and  reigneth  ever  one  God,  world  without  end.  Amen. 
0  Almighty  Lord,  and  everlasting  God,  vouchsafe,  we  beseech  thee, 
to  direct,  sanctify,  and  gov.ern  both  our  hearts  and  bodies,  in  the  ways 
of  thy  laws,  and  in  the  works  of  thy  comtoandments  ;  that  through  thy 
most  mighty  protection,  both  here  and  ever,  we  may  be  preserved  in  body 
and  soul,  through  our  Lord  and  Saviour  Jesus  Christ.     Ameii. 

Then  the  Bishop  shall  bless  them,  saying-  thus  : 

The  blessing  of  God  Almighty,  the  Father,  the  Son,  and  the  Holy 
Ghost,  be  upon  you,  and  remain  with  you  forever.     Amen. 
And  there  shall  none  be  admitted  to  the  Holy  Communion,  until  such  time  as  he  bo 

confirmed,  or  bo  ready  and  desirous  to  be  confirmed. 


THE  COMPREHENSIVE  CHURCH.         189 

obligations  before  he  may  be  allowed  to  obey  his  Lord's 
command  :  "  Do  this  in  remembrance  of  me."  Accord- 
ingly, in  Confirmation  there  is  no  new  obligation  as- 
sumed. It  is  nothing  more  nor  less  than  a  solemn  re- 
assumption  of  the  one  baptismal  obligation.  And  the 
Church  very  properly  holds  that,  if  any  of  its  members 
should  be  unwilKng  to  conform  to  its  rales  of  order,  so 
far  as  to  be  unwilling  to  confess  Christ  publicly  a  sec- 
ond time,  and  to  be  made  a  special  subject  of  the  pray- 
ers of  the  Church  and  of  its  chief  earthly  pastor  for  the 
strengthening  grace  of  the  Holy  Ghost,  he  would,  by 
such  unwillingness,  be  proved  unfit  for  the  sacred  Feast 
of  Christ's  hmnble  and  prayerful  discij)les. 

In  almost  all  religious  denominations  there  is  some 
rite,  called  the  "  owning  of  the  Christian  covenant,"  or 
by  some  other  name,  which  interposes  between  Baptism 
and  the  Supper  of  the  Lord.  Confirmation  is  such  a 
rite.  But  if  in  any  case  a  Church  should  require  in 
such  a  rite  any  obligations  different  from  those  required 
in  Baptism,  it  would,  by  the  requisition,  be  elevating 
the  institutions  of"  man  above  the  laws  of  Christ. 

There  is  a  peculiar  reference  in  Confirmation  to  In- 
fant Baptism,  to  which  we  shall  presently  ask  particular 
attention.  First,  however,  we  will  state  briefly  some  of 
the  other  grounds  on  which  the  rite  is  defended. 

It  is  contended  that  Confirmation  was  instituted  by 
the  Apostles,  and  administered  by  them  always,  as  in 
the  Protestant  Episcopal  -Church,  as  soon  as  possible 
after  Baptism ;  that  the  earliest  Christian  fathers  tes- 
tify to  its  continuance,  and  enjoin  it  in  strong  terms ; 
that  the  Church  universal  has  always  practised  it ;  *  that 

*  From  the  Apostolical  age  to  the  Protestant  Reformation  there  ia 


190         THE  COMPREHENSIVE  CHURCH. 

it  is  a  most  effective  bond  of  unity,  by  whicli  every 
member  of  tlie  Church  becomes  introduced  personally 
to  his  chief  pastor  under  Christ,  and  voluntarily  ac- 
knowledges his  canonical  authority  and  superintend- 
ence ;  that  the  particular  benediction  of  a  venerable 
man  of  God  and  a  chief  officer  in  the  Church,  received 
in  this  rite,  is  desirable  ;  that  to  be  made  a  special  sub- 
ject of  prayer  by  the  whole  Church,  met  together  in  the 
name  of  Christ,  is  profitable  ;  that  to  repeat  the  baptis- 
mal vow  of  self-consecration  to  the  Lord's  service  is  in 
itself  confirmatory  of  the  disciple's  faith  and  pur^ioses  ; 
that  if  these  considerations  were  absent,  and  the  rite 
were  simj^ly  an  ordinance  of  the  Church  for  the  sake 
of  promoting  decency  and  order  in  its  services,  there 
w^ould  be  nothing  objectionable  in  it,  but  much  to  rec- 
ommend it. 

The  force  of  all  these  considerations  applies  in  the 
case  even  of  persons  who  have  been  baptized  in  adult 
or  riper  years. 

"We  will  not  dwell  upon  this  view  of  our  sul)ject. 

II.  AVe  now  ask  the  attention  of  the  reader  to  our 
main  design  in  this  section — a  statement  of  the  relation 
of  Confirmation  to  Infant  Baj)tism. 

Our  argument  is  brief  and  distinct.  There  is  but  "  one 
Baptism."  The  same  ideas  must  be  always  implied  in  it, 
upon  whomsoever  administered.  There  are  two  great 
ideas,  as  the  Protestant  Episcopal  Church  interprets  the 

no  question  of  this  assertion.  Since  that  era  all  Protestant  Episcopal 
Churches  have  retained  it,  and  all  the  Lutheran  Churches  (even  those  not 
Episcopal)  have  retained  it.  And  the  learned  and  leading  men  in  all 
those  Protestant  Churches  which  have  not  retained  it,  from  Calvin  and 
Beza  down  to  the  heads  of  the  non-Episcopal  bodies  of  the  present  day  in 
our  own  country,  have  strongly  favored  the  reestablishmcnt  of  the  rite. 


THE   COMPREHENSIVE   CHURCH.  191 

Scriptures,  always  implied  in  it — the  one  a  voluntary 
confession  of  the  person  baptized  by  Christ  and  His 
Church,  tlie  other  a  voluntary  confession  of  Christ  on 
entering  His  Church  (after  repentance  and  faith,  i.  e., 
conversion)  by  the  person  baptized.  Now,  in  Infant 
Baptism  the  former  may  exist,  but  the  latter  cannot 
exist.  The  voluntary  confession  of  Christ,  after  repent- 
ance and  faith,  cannot  be  made  by  the  infant  directly  ; 
and  therefore  the  Church  has  appointed  sponsors  or 
sureties  (legal  agents,  like  the  guardians  of  minors)  to 
make  it  "  in  the  name  of  the  child."  There  must,  it  is 
therefore  contended,  in  order  to  secure  to  an  adult  the 
j)erfectness  or  completeness  of  his  Infant  Baptism,  be 
soTne  07ie  puhlio  act,  having  Divine  sanction  or  apos- 
tolic jprecedent,  as  distinctive  as  Baptism  itself^  ap- 
fointed  hy  the  Church  which  practises  Infant  Bap- 
tism, for  the  definite  and  special  object  of  allowing 
every  person  baptized  in  infancy  to  come  before  the 
Church  and  the  world,  when  arrived  at  years  of  discre- 
tion and  having  exercised  repentance  and  faith,  there 
solemnly  to  assume  his  baptismal  obligations  to  him- 
self, and,  hij  approving  and  acknowledging  his  Infant 
Baptism,  to  thus  transfer  it,  to  all  intents  and  pur- 
poses, to  his  ma.turity,  as  his  own  voluntary  adult  act. 

This  view  is  not  only  suggested  by  common  sense ; 
it  is  sustained  by  manifest  and  abundant  legal  analogies. 
The  adult  thus  acknowledges  the  infant  (i.  e.,  himself 
in  his  infancy)  as  his  proxy ;  he  clothes  the  sponsors  of 
his  childhood  with  his  power  of  attorney ;  he  approves 
them  as  his  agents,  and  binds  himself  to  their  acts.  And 
what  occasion  can  be  more  appropriate  to  this  one  pub- 
lic and  solemn  act,  than  that  which  combines  with  this 


192         THE  COMPREHENSIVE  CHURCH. 

act  SO  many  other  delightful  and  impressive  associations 
— viz.,  the  rite  of  Confirmation  ? 

In  the  Protestant  Episcopal  Church,  the  former  idea 
in  Baptism  (the  voluntary  confession  of  the  person  bap- 
tized by  Christ  and  His  Church)  is  accomplished  upon 
the  infant ;  and  the  latter  idea  (the  voluntary  confession 
of  Christ  by  the  person  baptized,  after  repentance  and 
faith),  which  is  sejtarated  from  the  former  in  resjpect  of 
Ume  only  so  far  as  the  nature  of  the  case  requires,  is 
provided  for  in  the  rite  of  Confirmation,  which  is  thus 
shown  to  be  intimately  connected  with  Infant  Bai^tism, 
and  is  really  apart  of  it^  and  its  jprojper  and  necessary 
sequel  or  complement. 

This  peculiar  relation  of  the  rite  of  Confirmation  in 
the  Protestant  Episcopal  Church  to  Infant  Baptism  will 
be  readily  perceived  by  any  one  who  will  compare  to- 
gether the  Church  Catechism  and  the  ofiices  of  Baj)tism 
and  Confirmation.* 

*  It  maybe  objected  to  this  view  that  the  Protestant  Episcopal  Church 
does  in  one  case  allow  private  Baptism  of  infants  without  sponsors. 
But  the  very  fact  alluded  to  confirms  our  views.  The  Protestant  Episco- 
pal Church  (we  speak  not  of  the  customs  of  any  of  its  ministers  or  mem- 
bers who  neglect  or  violate  its  regulations)  allows  private  Baptism  with- 
out the  confession  of  the  baptismal  obligation  only  in  one  case,  that  of 
infants  or  children  when  the  life  of  the  child  is  in  such  imminent  haz- 
ard that  public  Baptism  cannot  be  performed.  The  confession  of  Christ 
by  the  sponsors  for  the  child  is  in  this  case  omitted,  because  there  is  no 
reasonable  probability  nor  hope  that  the  child  will  ever  live  to  assume 
it  for  itself.  All  is  done  which  in  the  nature  of  the  case  is  possible; 
the  parent  consecrates  his  child  to  the  Lord,  and  the  minister  of  Christ 
baptizes  the  child  in  His  name.  Yet  the  Church  provides  that,  "if  the 
cliild  which  is  after  this  sort  baptized  do  afterward  live,  it  is  expedient 
that  it  be  brought  into  the  Church,  to  the  intent  that  the  congregation 
may  be  certified  of  the  time  and  form  of  Baptism  privately  before  used." 
At  tite  same  time,  when  this  certificate  is  read,  the  sponsors  must  publicly 


THE  COMPREHENSIVE  CHURCH.        193 

The  view  here  presented  is  that,  although  Confirma- 
tion is  in  many  important  respects  an  independent  rite, 
there  is  connected  with  its  administration,  in  the  Prot- 
estant Episcopal  Chm'ch,  an  assumption  of  the  previous 
baptismal  obligation  and  act,  in  such  a  way  that  the  rite 
is,  so  far  at  least  as  regards  Infant  Baptism,  the  regular 
sequel  or  comjDlement  of  it.  "We  are  looking  at  the  rite 
just  as  it  is  in  fact,  as  it  exists  in  the  ritual  of  the  Church. 
We  ask  the  reader  to  examine  the  order  of  Confirmation 
as  printed  just  now  in  a  note  ;  and  he  will  perceive  that 
the  view  here  presented — this  peculiar  relation  of  Con- 
firmation to  Infant  Baptism — is  altogether  the  most 
promiuent  in  its  administration. 

It  appears  to  us  that,  in  the  view  presented,  we  sec 
one  of  the  comprehensive  arrangements  of  the  Prot- 
estant Episcopal  Church — its  capability  to  unite  the  o^- 
posing  denominations  of  Cliristians.  We  think,  then, 
that  we  shall  have  the  attention  and  the  approval  of 
our  intelligent  and  candid  readers,  while  we  endeavor 
to  show  very  succinctly  the  bearing  of  our  statements 
upon  that  subject. 

The  non-Episcopalians  in  our  country  are  all  in  two 
classes — Pedobaptists  and  Baj)tists ;  and  very  few  of 
them  practise  the  rite  of  Confirmation. 

present  the  child,  and,  in  its  name,  make  the  confession  (which  was  be- 
fore omitted  for  the  reasons  given)  required  in  public  Baptism,  since  now 
there  is  an  expectation  that  the  child  may  live  to  assume  it.  In  other 
words,  so  soon  as  the  child  recovers  from  its  dangerous  sickness,  the 
whole  service  of  public  Baptism  must  be  performed  with  it,  excepting 
the  act  of  immersion  or  allusion  by  water,  which  was  before  done,  and 
which  is  now  certified.  Thus,  in  all  its  offices,  the  Protestant  Episcopal 
Church  never  neglects  to  provide  for  what  is  considered  necessary  to  the 
completeness  of  Baptism — the  public  confession  of  Christ  by  the  pcrsoti 
baptised. 


194  THE   COMPREHENSIVE   CHURCH. 

1.  Peddbaptists. — We  see  not  how  any  Clmrcli  of 
Pedobaptists  can  allow  the  administration  of  Infant 
Baptism,  while  at  the  same  time  they  neglect  to  pro- 
vide some  one  jpiibliG  rite  which  shall  be  equivalent,  for 
the  pni-pose  above  stated  (the  public  confession  of 
Christ),  to  Coniirmation.  It  will  not  do  to  say  that  in 
the  Lord's  Supper  is  this  equivalent ;  because  the  Lord's 
Supper  is  divinely  appointed  (and  man  may  not  add  to 
the  appointment  nor  take  away  from  it)  to  be  the  mode, 
not  of  confessing  Christ  hefore  the  world,  hut  of  com- 
memorating Christ  in  a  solemn  communion  with  Him- 
self and  His  discij)les.  It  will  not  do  to  suppose  an 
equivalent  in  any  rite,  except  one,  apostoUcally  author- 
ized, lohich  shall  he  specially  designed  for  the  pturpose, 
and  which  shall  he  directly  connected  with  the  Baptism 
of  the  infant,  as  a  sequel  or  complement ;  hecause  Bap- 
tism is  the  one  and  only  divinely  appointed  mode  in 
connection  with  which  Christ  shall  he  confessed. 

The  Pedobaptist,  as  appears  to  us,  forgets  that,  in 
rejecting  Confirmation  and  supplying  no  equivalent 
for  this  particular  use  of  the  rite,  he  detracts  from  the 
pcrfectness  of  Infant  Bajjtism  ;  he  provides  for  the  one 
part  of  Baptism,  the  confession  of  the  individual  by 
Christ  and  His  Church,  but  he  neglects  to  provide  for 
the  other  part,  the  confession  of  Christ  by  the  individ- 
ual. So  long  as  this  is  the  case,  he  lays  himself  open  to 
the  criticisms  of  his  Baptist  opponents.  Here  is  a  weak 
point  in  his  system  which  he  finds  it  difiicult  to  cover ; 
which,  in  fact,  he  cannot  cover.  In  the  Protestant 
Episcopal  Church  the  difiiculty  is  exactly  met  by  the 
peculiar  relation  of  Confirmation  to  Infant  Baptism. 

2.  Baptists. — If  it  be  said  by  our  Baptist  brethren 


THE  COMPREHENSIVE  CHURCH.         195 

that  Baptism,  in  the  verj  nature  of  it  as  exhibited  in 
the  Scriptures,  involves  a  conscious  and  intelligent  con- 
fession of  Christ,  the  author  of  this  book  distinctly  ad- 
mits the  statement,  and  admits  the  principle  involved. 
Bajitism  is  essentially  and  eminently  the  Sacrament  of 
Confession.  It  has  been  entitled  the  Sacrament  of  Re- 
sponsibility, and  the  Sacrament  of  Regeneration  ;  but 
it  is  far  more  prominently  and  distinctively  the  Sacra- 
ment of  Confession.  The  Church,  from  the  apostles 
to  this  day,  has  always  so  recognized  it.  There  is  not 
a  Liturgy  of  Baptism  in  the  whole  world  that  does  not 
recognize  it.  The  Baptists  are  right  in  their  principle ; 
for  it  is  the  old  Church  principle  from  the  beginning. 
There  never  was  a  Baptism  in  all  the  ages  separated 
from  the  confession  of  Christ,  until  the  non-Ejiiscopal 
Pedobaptists,  since  the  Protestant  Reformation,  initiated 
such  a  rite.  The  confession  of  Christ  is  an  indispen- 
sable part  of  a  true  Christian  Baptism. 

On  this  principle  all  the  baptismal  offices  of  the 
Protestant  Episcopal  Church  are  constructed,  as  we 
have  received  them  from  the  early  ages — those  for  both 
adults  and  infants.  Even  in  that  apparently  exceptional 
case  where  a  child  in  imminent  danger  of  death  is  bap- 
tized in  private,  when  the  confession  by  the  sponsors 
is  omitted,  it  is  provided  and  insisted  on  that,  if  the 
child  recover,  it  shall  be  brought  afterward  into  the 
Church  with  sponsors,  when  the  Baptism  shall  be  cer- 
tified, and  the  confession  shall  be  made  for  it,  in  antici- 
pation of  the  child's  formal  assumption  of  that  confes- 
sion at  its  future  Confirmation.  If  the  child  had  died, 
it  would  have  died  as  a  member  of  the  Church,  although 
unconscious  of  its  privilege.    AU  would  have  been  done 


196  THE  COMPREHENSIVE  CHURCH. 

which,  in  the  nature  of  the  case,  could  be  done.  But  if 
the  child  lives,  that  peculiar  relation  of  Baptism  to  it 
as  a  moral  agent,  hound  to  confess  Christ  in  the  Sac- 
rament of  Confession,  is  insisted  on,  and  never  yielded 
nor  forgotten ;  and  the  child  must  be  presented  for  its 
confession  of  Christ  by  its  sponsors. 

In  the  case  of  persons  baptized  in  infancy,  who  live 
to  maturity  and  to  conscious  personal  responsibihty, 
the  full  and  complete  idea  of  their  Baptism  is  never 
thoroughly  consummated  until  afterward,  in  their  Con- 
firmation, that  confession  is  voluntarily  assumed  and 
made  their  own.  To  make  Infant  Baptism  thoroughly 
consistent  with  the  principle  of  Baptism  as  the  Sacra- 
ment of  Confession,  there  must  he  a  specific  act  attached 
to  it  and  connected  with  it,  and  in  the  order  of  the 
Church  inseparahle  from  it,  like  this  of  Confirmation, 
and  designed  to  complete  the  fall  significance  of  the 
essential  idea  of  Christian  Baptism.  Accordingly, 
from  the  apostles'  days  to  these,  such  an  act  has  been 
always  provided  and  used  in  the  Church  which  has  de- 
scended historically  from  the  apostles,  through  that 
Holy  Spirit  who  guided  those  inspired  men  in  their 
constitution  of  the  Church.  We  of  this  period  did  not 
devise  it.  "VVe  inherit  it  from  our  predecessors.  We 
offer  it,  as  by  a  hand  held  out  from  apostolic  inspiration, 
as  a  bond  of  union  between  Christians  in  systems  other- 
wise utterly  irreconcilable,  and,  with  this,  capable  of  a 
perfectly  adjusted  reconciliation  and  agreement. 

Now,  in  reference  to  the  assertion  that  none  but 
adults  may  be  baptized,  we  reply  that  Confirmation  in 
the  view  here  presented  is,  de  facto,  adult  Baptism. 
The  adult,  aft^r  repentance  and  faith,  comes  forward, 


THE  COMPREHENSIVE   CHURCH.  I97 

and  under  tlie  most  solemn  and  j)iiblic  circumstances 
declares :  "I  do  here,  in  tlie  presence  of  God  and  of 
this  Congregation,  renew  the  solemn  promise  and  vow- 
that  loas  made  in  my  name  at  my  Baptism ;  ratifying 
and  confirming  the  same  /  and  acknowledging  myself 
hound  to  believe  and  to  do  all  those  things  which  my 
sj)onsors  then  undertook  for  me."  Be  it  remembered 
that  the7'e  has  heen  the  washing  of  the  water  upon  the 
hody  of  the  person  with  the  regular  Baptismal  Form. 
ISTow,  to  analyze  the  above  declaration,  the  adult  de- 
clares to  this  effect :  "  I  acknowledge  that  washing  of 
water  which  w^as  once  performed  upon  my  body  with 
the  regular  Baptismal  Form  to  be  now  my  Baptism  ;  I 
assume  it  now  as  my  own  by  this  solemn  and  public 
act ;  and  I  ratify,  and  also  assume  to  myself,  by  this  act, 
that  baptismal  confession  and  all  the  baptismal  obliga- 
tions which  those  persons,  whom  I  hereby  acknowledge 
as  my  sponsors,  then  undertook  for  me."  The  analogies 
are  numerous.  As  a  man  recognizes  the  contracts  of 
liis  agents  or  of  his  minor  children,  as  a  man  by  his 
note  of  hand  assumes  the  obligation  of  a  book-debt 
which  has  been  outlawed  (to  mention  a  few  out  of 
many  examjDles),  so  does  the  same  principle  apply  in 
the  act  of  Confirmation,  It  matters  not,  indeed,  at 
what  previous  time  the  Baptism  by  water  may  have 
been  effected,  so  long  as  the  individual,  after  repentance 
and  faith,  in  a  formal  and  solemn  act,  specially  ajjpro- 
priated  to  the  purpose  by  the  authority  of  the  Church, 
does  expressly  assume  to  himself  that  Baptism  and  its 
obligations.  In  this  act  of  assumption,  whensoever  it 
occur,  he  transfers  the  Baptism  of  his  infancy  to  the 
moment  in  which  he  assumes  it ;  he  makes  it  his  own 


198         THE  COMPKEHENSIVE  CHURCH. 

present  adult  act.     Tims  Confirmation  is,  in  tliis  jiar- 
ticnlar  view  of  it,  defiacto,  adult  Baptism. 

If  it  be  said  that  immersion  is  tlie  only  valid  form  of 
Baptism,  we  reply  that  the  parent  may  have  his  chil- 
dren baptized  by  immersion  (for  the  Protestant  Episco- 
pal Church  allows  either  dipping  or  affusion,  and  he 
may  have  his  choice  and  insist  upon  it) ;  and  it  seems 
to  us  that  a  person  who  was  baptized  by  immersion,  with 
sponsors,  in  his  infancy,  and  who  afterward  has  been 
confirmed  in  the  order  of  the  Protestant  Episcopal 
Church  (and  thus  has  transferred  his  Infant  Baptism 
by  immersion  to  the  moment  of  his  adult  years  wherein 
he  was  confirmed),  must  be  acknowledged,  upon  even 
the  strictest  principles  of  our  BajDtist  brethren,  as  hav. 
ing  had,  de  facto,  all  that  they  esteem  essential  to  Chris^ 
tian  Baptism.* 

*  The  assertion,  which  we  sometimes  hear,  that  even  adult  Baptism, 
and  that  by  immersion,  must,  in  order  to  be  valid,  have  been  administered 
by  a  minister  who  has  himself  been  baptized  as  an  adult  and  by  immer- 
sion, we  suppose,  is  not  made  by  intelligent  Baptists  ;  since  at  the  period 
of  the  Reformation  there  had  been  no  such  thing  practised  for  several 
preceding  centuries  in  Europe,  as  either  adult  Baptism  or  Baptism  by 
immersion,  the  practice  of  the  Roman  Catholic  Church  (with  a  partial 
exception  in  England,  in  the  matter  of  immersion)  having  been  the  Bap- 
tism of  infants,  and  that  ]>y  sprinkling.  Accordingly,  the  validity  of  the 
first  adult  Baptisms  by  immersion,  in  the  chain  which  began  at  that  time 
(granting  for  the  occasion,  although  unnecessarily,  that  there  has  been 
an  unbroken  chain  in  the  succession  of  such  Baptisms),  must  depend 
simply  upon  the  fact  that  such  adults  were  actually  immersed,  or  im- 
mersed themselves,  and  not  upon  the  fact  that  the  baptizers  had  been 
immersed.  This  assertion  would  annihilate  the  validity  of  all  the  present 
adult  Baptisms  by  immersion  in  our  country  and  in  the  world  ;  and,  there- 
fore, we  supi)Ose  that  no  intelligent  Baptist  would  venture  to  approve  it. 
The  validity  of  such  Baptisms  must  rest  upon  grounds  entirely  independ- 
ent of  the  fact  wliether  the  minister  who  performs  thcui  has  ever  been 


THE   COMPREHENSIVE   CHURCH.  I99 

The  view  of  Confirmation  presented  must  conamend 
itself,  we  presume,  to  our  Baptist  brethren  ;  for  it  is  in 
perfect  harmony  with  all  the  fmidamental  j)rmeiples  of 
their  ecclesiastical  system.  They  acknowledge  and  con- 
tend for  no  other  than  the  de  facto  validity  of  their  own 
ministry  and  sacraments,  i.  e.,  their  validity,  because 
they  exist  and  are  acloiowledged  by  the  Chm*ch ;  in 
other  words,  because  they  do  actually  have,  to  all  in- 
tents and  purposes,  a  ministry  and  sacraments — a  va- 
lidity independent  of  any  particular  mode  or  causes 
through  which  these  exist.  Upon  the  same  principles 
they  must  admit  the  de  facto  validity  of  the  Baptism 
(although  j)erformed  in  infancy)  of  all  adults,  who,  in 
compliance  with  a  special  and  formal  requisition  of  the 
Church,  have  voluntarily,  after  repentance  and  faith, 
assumed  their  Infant  Baptism  as  their  own  adult  act. 
Confirmation,  in  its  relation  to  a  person  baptized  in  in- 
fancy, is  actually  equivalent  to  adult  baptism  ;  it  is,  to 
all  intents  and  purposes,  adult  Baptism  ;  and  such  adult 
Baptism,  in  the  very  fact  that  it  exists,  actually  is,  upon 
the  ecclesiastical  principles  of  Baptists,  valid,  just  as 

so  baptized  or  not.  The  validity  of  such  Baptisms  depends  simply  upon 
the  fact  of  their  actually  having  been  performed  (wh  'ther  by  the  individ- 
uals themselves  or  by  others,  matters  not),  without  any  reference  what- 
soever to  the  qualifications  of  the  minister.  The  fact,  therefore,  that 
many  of  the  ministers  of  the  Protestant  Episcopal  Church  were  never 
baptized  by  immersion,  would  not  prevent  any  intelligent  Baptist  from 
uniting  himself  with  the  Protestant  Episcopal  Church  ;  since  that  fact 
could  not  affect  nor  weaken  the  validity  of  any  immersions  which  such 
ministers  might  be  called  upon  to  administer,  even  if  such  ministers  had 
not  been  themselves  previously  unmersed.  Such  non-immersed  ministers 
would  hold  the  same  relation  to  those  whom  they  should  baptize,  which 
the  first  immersers  held  to  those  whom  they  immersed  at  the  commence- 
ment of  their  system. 


200  THE   COMPREHENSIVE   CHURCH. 

their  ovm  ministry  and  sacraments  (even  tlieii*  own 
Baptism)  are  valid.  The  reasoning  which  would  dis- 
j^rove  .our  assertion,  that  Confinnation,  as  practised  in 
the  Protestant  Episcopal  Church,  is  de  facto  adult  Bap- 
tism (so  far  as  it  applies  to  the  case  of  those  who,  having 
been  baptized  in  infancy,  are  as  adults  confirmed  in  our 
form),  would  inevitably  disprove  also  the  validity  of  all 
the  ministry  and  sacraments  and  ecclesiastical  regula- 
tions of  all  the  Baptist  Churches. 

We  can  conceive  of  only  one  reason  which,  so  far  as 
the  whole  subject  of  Baj)tism  is  concerned,  can  operate 
upon  the  mind  of  any  intelligent  and  conscientious  Bap- 
tist to  prevent  him  from  uniting  with  the  Protestant 
Episcopal  Church.  It  is  this  :  he  would  be  obliged  to 
communicate  in  the  Lord's  Supper,  doubtless,  with  many 
who  have  never  been  immersed  ;  and  if  he  should  con- 
scientiously account  it  sin  to  do  so,  he  could  not  consci- 
entiously communicate  at  the  Lord^'s  Table  in  the  Prot- 
estant Episcoj^al  Church,  where  many  wdio  have  never 
been  immersed  would  doubtless  be  present.  But  if  any 
Baptist  is  satisfied  to  receive  for  himself  and  children, 
and  all  who  think  with  him,  such  ordinances  as  himself 
apj^rovcs,  and  if  he  does  not  deem  it  a  necessary  part 
of  his  duty  to  decide  upon  the  conclusions  of  other 
Christians,  and  if  he  is  conscientiously  willing  to  sit 
down  with  all  other  Christians  at  the  Lord's  Table, 
leaving  it  to  each  to  determine  his  own  duty  in  the  fear 
of  God  (he  having  all  along,  for  himself  and  for  all  who 
think  with  him,  done  whatsoever  he  holds  essential  in  the 
Church  and  its  sacraments,  and  losing  no  personal  or 
spiritual  j)rivilege  by  such  union),  then  I  see  no  reason 
why  such  a  Baptist  may  not  (so  far  as  any  differences 


THE   COMPREHENSIVE   CHURCH.  201 

Oil  tlie  subject  of  Baptism  are  concerned)  unite  himself 
at  once  and  heartily  with  the  Protestant  Episcopal 
Church.  Indeed,  he  might,  without  any  sacrifice  of 
his  Baptist  principles,  bring  forward  his  children  to  In- 
fant Baptism  (by  immersion),  therein  placing  them  un- 
der the  covenant  care  of  sponsors  and  of  the  Church, 
and  receiving  for  himself  and  children  that  peculiar 
blessing  which  any  such  voluntary  and  pubhc  and  faith- 
ful consecration  of  his  children  to  God  would  obtain.* 
At  the  same  time  his  children,  after  repentance  and 
faith  in  their  riper  years,  might  assume,  and  would  be 
required  to  assume,  their  Infant  Baptism  as  their  oM^n 
adult  act  (thus  making  it  de  facto  their  adult  Baptism) 
in  Confirmation,  prior  to  their  admission  to  the  Holy 
Communion. 

In  looking  into  the  institutions  of  the  Protestant 
Episcopal  Church  on  the  subject  of  Bajitism,  we  find 
that  Infant  Baptism  is  allowed,  so  that  the  Pedobaptist 
may  on  this  head  be  satisfied ;  while  the  rite  of  Con- 
firmation is  so  connected  with  it  that  the  Baptist  may 
have  nothing  to  object  to  on  the  score  of  his  jjcculiarity. 
We  ask :  Is  there  not  comprehensiveness  in  that  system 
which  unites,  so  easily  and  harmoniously,  opinions  and 
practices  which,  when  considered  separately,  appear  ut- 
terly irreconcilable  ?  Is  it  not  strange  that  there  has 
been  all  the  while  between  these  conflicting  elements  a 
body  in  which  they  might  have  been,  and  still  may  be, 

*  In  some  Baptist  Soccities  it  has  been  customary  for  the  ministers 
and  tlie  people  to  bring  their  children  before  the  congregation  and  pub- 
licly to  dedicate,  them  to  God.  The  suggestion  here  made  accords  with 
the  custom  referred  to,  and  would  tueet  everywhere  the  natural  wishes 
of  the  parcuL's  heart. 


202  THE   COMPREHENSIVE   CHURCH. 

harmonized  ;  and  which,  too  often,  we  confess,  actuated 
by  too  much  of  the  sect-spirit,  has  held  itself  too  far 
aloof  from  them  both  ;  and  which  they,  under  the  influ- 
ence of  the  same  sect-spirit,  have  mutually  alike  repu- 
diated ?  Let  us  all  come  and  reason  together,  not  in  the 
sect-spirit  of  opposition  and  contradiction,  but  in  the 
sweet  spirit  of  unity  and  love.  Is  not  that  a  comj)re- 
hensive  system  which  may  unite  both  Pedobaptists  and 
Baptists  into  one  Church,  allowing  each  to  retain  his 
peculiarity  both  of  opinion  and  of  practice ;  while  their 
diversities  shall  not  only  not  conflict,  but  combine  most 
naturally  and  effectively  to  sustain  each  other,  as  well 
as  the  one  system  which  includes  and  upholds  them 
both? 


SECTION    XVI. 

THE    SUPPEU    OF    THE"  LORD. 


The  meaning  of  the  Lord's  Supper  in  the  Protestant  Episcopal  Church — 
proved  from  standards — Qualifications  for  the  Lord's  Supper — what- 
soever may  be  included  in  a  worthy  disciplcship  of  Christ — proved 
from  standards — the  views  of  the  Protestant  Episcopal  Church  com 
mend  themselves  to  all  Christian  people. 

Our  object  in  this  section  is  concisely  to  explain 
what  the  Protestant  Episcopal  Church  considers  the 
meaning  of  the  Lord's  Supper,  and  the  qualifications 
for  it. 

It  is  one  of  the  "  two  only  "  sacraments — these  tAvo 
being  Baptism  and  the  Supper  of  the  Lord. 

1.  The  meaning  of  the  ZorcTa  S(q?pe/'. — Tlie  Order 
for  the  Administration  of  the  Lord's  Supper  or  Holy 


THE   COMPREHENSIVE   CHURCH.  303 

Communion,  in  the  Prayer  Book,  contains  the  most  ex- 
tended exhibition  of  the  sense  of  this  sacrament ;  and 
to  illustrate  our  topic,  we  give  a  few  extracts  from  this 
Order  or  Office. 

The  warning  or  invitation,  given  on  the  Sunday  or 
Holy-Day  previous  to  its  administration,  commences 
thus  : 

"  Dearly  beloved,  on  day  'next   I   purpose, 

through  God's  assistance,  to  administer  to  all  such  as 
shall  be  religiously  and  devoutly  disposed  the  most 
comfortable  Sacrament  of  the  Body  and  Blood  of 
Christ ;  to  be  by  them  received  in  remembrance  of  his 
meritorious  Cross  and  Passion ;  whereby  alone  we  ob- 
tain remission  of  our  sins,  and  are  made  partakers  of 
the  kingdom  of  heaven." 

In  the  Exhortation,  given  at  the  time  of  its  celebra- 
tion, the  following  passage  occurs  : 

"  And  to  the  end  that  we  should  always  remember 
the  exceeding  great  love  of  our  Master  and  only  Saviour 
Jesus  Christ,  thus  dying  for  us,  and  the  innumerable 
benefits  which  by  his  precious  blood-shedding  he  hath 
obtained  for  us,  he  hath  instituted  and  ordained  lioly 
mysteries,  as  pledges  of  his  love,  and  for  a  continual 
remembrance  of  his  death,  to  our  great  and  endless 
comfort." 

The  Prayer  of  Consecration  is  as  follows  : 

"  All  glory  be  to  thee.  Almighty  God,  our  heavenly 
Father,  for  that  thou,  of  thy  tender  mercy,  didst  give 
thine  only  Son  Jesus  Christ  to  suffer  deatli  upon  the 
cross  for  our  redemption  ;  who  made  there  (by  his  one 
oblation  of  himself  once  offered)  a  full,  perfect,  and  suf- 
ficient sacrifice,  oblation,  and  satisfaction,  for  the  sins 


204:  THE   COMPREHENSIVE   CHURCH. 

of  the  whole  world  ;  and  did  institute,  and  in  his  holy 
Gospel  command  us  to  continue,  a  perpetual  memory  of 
that  his  precious  death  and  sacrifice  until  his  coming 
again  :  For  in  the  night  in  which  he  was  betrayed  *  he 
took  Bread  ;  and  when  he  had  given  thanks,f  he  brake 
it,  and  gave  it  to  his  disciples,  saying,  Take  eat, :{:  tins 
is  my  Body,  which  is  given  for  you  ;  do  this  in  remem- 
brance of  me.  Likewise,  after  supper  §  he  took  the 
Cup ;  and  when  he  had  given  thanks,  he  gave  it  to 
them,  saying.  Drink  ye  all  of  this,  fori  this  is  my 
Blood  of  the  New  Testament,  which  is  shed  for  you, 
and  for  many,  for  tlie  remission  of  sins  ;  do  this,  as  oft 
as  ye  shall  drink  it,  in  remembrance  of  me. 

AYheref  ore,  O  Lord  and  heavenly  Father, 
according  to  the  institution  of  thy  dearly 
beloved  Son  our  Saviour  Jesus  Christ,  we,  thy  humble 
servants,  do  celebrate  and  make  here  before  thy  Divine 
Majesty,  with  these  thy  holy  gifts,  which  we  now  offe:^ 
unto  thee,  the  memorial  thy  Son  hath  commanded  us  to 
make  ;  having  in  remembrance  his  blessed  passion  and 
precious  death,  his  mighty  resurrection  and  glorious  as- 
cension ;  rendering  unto  thee  most  hearty  thanks  for 
the  innumerable  benefits  procured  unto 

The  Invocation.  -,       ,i  a      i  ^   i  i  i 

US  by  the  same.  And  we  most  humbly 
l>eseech  thee,  O  merciful  Father,  to  hear  us ;  and,  of 
thy  almighty  goodness,  vouchsafe  to  bless  and  sanctify, 
with  thy  Word  and  Holy  Spirit,  these  thy  gifts  and 

*  Here  the  Priest  is  to  take  the  Paten  into  his  hands, 
f  And  here  to  break  the  Bread. 
X  And  here  to  lay  his  hand  upon  all  the  Bread. 
§  Here  he  is  to  take  the  Ci'.p  into  his  hand. 

II  And  here  he  is  to  lay  liis  hand  upon  every  vessel  in  which  there  is 
any  Wine  to  be  conseciatcd. 


THE  COMPREHENSIVE  CHURCH.         205 

creatures  of  bread  and  wine  ;  that  we,  receiving  them 
according  to  thy  Son  our  Saviour  Jesus  Christ's  holy  in- 
stitution, in  remembrance  of  his  death  and  passion, 
may  be  partakers  of  his  most  blessed  Body  and  Blood. 
And  we  earnestly  desire  thy  fatherly  goodness,  merci- 
fully to  accept  this  our  sacrifice  of  praise  and  thanks- 
giving ;  most  humbly  beseeching  thee  to  grant  that,  by 
the  merits  and  death  of  thy  Son  Jesus  Christ,  and 
through  faith  in  his  blood,  we,  and  all  thy  whole 
Church,  may  obtain  remission  of  our  sins,  and  all  other 
benefits  of  his  passion.  And  here  we  offer  and  present 
unto  thee,  O  Lord,  ourselves,  our  souls,  and  bodies,  to 
be  a  reasonable,  holy,  and  living  sacrifice  unto  thee ; 
humbly  beseeching  thee  that  we,  and  all  others  who 
shall  be  partakers  of  this  Holy  Communion,  may  wor- 
thily receive  the  most  precious  Body  and  Blood  of  thy 
Son  Jesus  Christ,  be  filled  with  thy  grace  and  lieavenly 
benediction,  and  made  one  body  with  him,  that  he  may 
dwell  in  them,  and  they  in  him.  And  although  we  are 
unworthy,  through  our  manifold  sins,  to  offer  unto  thee 
any  sacrifice ;  yet  we  beseech  thee  to  accept  this  our 
bounden  duty  and  service  ;  not  weighing  our  merits,  but 
pardoning  our  offences,  through  Jesus  Christ  our  Lord  ; 
by  whom,  and  with  whom,  in  the  unity  of  the  Holy 
Ghost,  all  honor  and  glory  be  unto  thee,  O  Father  Al- 
mighty, world  without  end.     ATnenP 

In  delivering  the  elements,  the  minister  first '  pro- 
nounces a  benediction,  or  asks  a  blessing  upon  each 
communicant,  with  a  special  reference  to  that  peculiar 
gift  of  atoning  grace  symbolized  by  the  element  de- 
livered, and  then  calls  upon  him  to  remember  Christ, 
and  have  faith  in  him,  and  be  thankful. 


206  THE   COMPREHENSIVE   CHURCH. 

"  When  he  deliverctb  the  Bread,  he  shall  say, 

The  Body  of  our  Lord  Jesus  Clirist,  wliicli  was  given 
for  thee,  preserve  thy  body  and  sonl  unto  everlasting- 
life.  Take  and  eat  this  in  remembrance  that  Christ  died 
for  thee,  and  feed  on  him  in  thy  heart  by  faith,  with 
thanksgiving. 

And  the  Minister  who  delivereth  the  Cup  shall  say, 

The  Blood  of  our  Lord  Jesus  Christ,  which  was  shed 
for  thee,  preserve  thy  body  a^ld  soul  unto  everlasting 
life.  Drink  this  in  remembrance  that  Christ's  Blood  was 
shed  for  thee,  and  be  thankful." 

The  same  meaning  is  assigned  in  the  Church  Cate- 
chism : 

"  Question.  Why  was  the  Sacrament  of  tlie  Lord's 
Supper  ordained  ? 

Answer.  For  the  continual  remembrance  of  the  sac- 
rifice of  tlie  death  of  Christ,  and  of  the  benefits  which 
we  receive  thereby. 

Question.  What  is  the  outward  part  or  sign  of  the 
Lord's  Supper  ? 

Answer.  Bread  and  Wine,  which  the  Lord  hath 
commanded  to  be  received. 

Question.  What  is  the  inward  part  or  thing  signified^ 

Answer.  Tlie  Body  and  Blood  of  Christ,  which  are 
spiritually  taken  and  received  by  the  faithful  in  the 
Lord's  Supper. 

Question.  What  are  the  benefits  whereof  we  are 
partakers  thereby  ? 

Answer.  The  strengthening  and  refreshing  of  our 
souls  by  the  Body  and  Blood  of  Christ,  as  our  bodies 
arc  by  the  bread  and  wine," 


THE   COMPREHENSIVE   CHURCH.  207 

2,  Qualifications  for  the  LorcVs  Sujrper. — rTliese  are, 
as  in  all  otlier  Christian  Churclies,  whatsoever  is  im- 
plied in  a  true  discipleship  of  Christ — self-examination, 
repentance,  faith,  a  deep  sense  of  sinfulness  and  un- 
worthiness,  humble  tliankfulness,  charity,  holiness,  self- 
consecration.  These  qualifications  are  insisted  on 
throughout  the  whole  order  for  its  administration,  par- 
ticularly in  the  preliminary  warnings  and  exhortations. 
One  or  two  extracts  from  this  service  at  the  time  of  the 
celebration  of  the  Holy  Ordinance  will  suffice  for  proof. 
In  the  early  portion  of  the  service,  and  following  up 
the  waridngs  which  notify  the  administration,  we  find 
the  following : 

"At  tlie  time  of  the  Cclcbratiou  of  the  Communion,  the  Priest  shall 
say  this  Exhortation. 

Dearly  beloved  in  the  Lord,  ye  who  mind  to  come 
to  the  Holy  Communion  of  the  Body  and  Blood  of  our 
Saviour  Christ,  must  consider  how  St.  Paul  exhorteth 
all  persons  diligently  to  try  and  examine  themselves, 
before  they  presume  to  eat  of  that  Bread,  and  drink  of 
that  Cup.  For  as  the  benefit  is  great,  if  with  a  true 
penitent  heart  and  lively  faith  we  receive  that  holy 
Sacrament ;  so  is  the  danger  great,  if  we  receive  the 
same  unworthily.  Judge  therefore  yourselves,  brethren, 
that  ye  be  not  judged  of  the  Lord  ;  repent  ye  tridy  for 
your  sins  past ;  have  a  lively  and  steadfast  faith  in  Christ 
our  Saviour ;  amend  your  lives,  and  be  in  perfect  charity 
with  all  men :  so  shall  ye  be  meet  partakers  of  those 
lioly  mysteries.  And  above  all  things,  ye  must  give 
most  humble  and  hearty  thanks  to  God,  the  Father,  the 
Son,  and  the  Holy  Gliost,  for  the  redemption  of  the 
world  by  the  death  and  passion  of  our  Saviour  Christ, 


208         THE  COMPREHENSIVE  CHUKCH. 

both  God  and  man  ;  who  did  Innnble  liiniself,  even  to 
the  death  nj)on  the  cross,  for  us,  miserable  sinners,  who 
lay  in  darkness  and  the  shadow  of  death  ;  that  he  might 
make  ns  the  children  of  God,  and  exalt  us  to  everlasting 
life." 

[The  clause  commencing  "And  to  the  end,  &c.," 
which  belongs  here,  was  quoted  just  now  in  explaining 
the  meaning  of  this  Sacrament.  See  back,  on  page 
203.] 

"  To  him,  therefore,  with  the  Father  and  the  Holy 
Ghost,  let  us  give  (as  we  are  most  bounden)  continual 
thanks ;  submitting  ourselves  wholly  to  his  holy  will 
and  pleasure,  and  studying  to  serve  him  in  true  holi- 
ness and  righteousness  all  the  days  of  our  life.     Amen. 

Then  shall  the  Priest  say  to  those  who  come  to  receive  the  Holy 
Communion, 

Ye  who  do  truly  and  earnestly  repent  you  of  your 
sins,  and  are  in  love  and  charity  with  your  neighborsj 
and  intend  to  lead  a  new  life,  following  the  command- 
ments of  God,  and  walking  from  henceforth  in  his  holy 
ways ;  draw  near  with  faith,  and  take  this  holy  Sacra- 
ment to  your  comfort ;  and  make  your  humble  confes- 
sion to  Almighty  God,  devoutly  kneeling. 

Then  shall  this  general  Confession  be  made,  by  the  Priest  and  all 
those  who  are  minded  to  receive  the  Holy  Communion,  humbly  kneehng. 

Almighty  God,  Father  of  our  Lord  Jesus  Christ, 
Maker  of  all  things.  Judge  of  all  men ;  we  acknowledge 
and  bewail  our  manifold  sins  and  wickedness,  whlcli  we 
from  time  to  time  most  grievously  have  committed,  by 
thought,  word,  and  deed,  against  thy  Divine  Majesty, 
provoking  must  justly  thy  wrutli  and  indignation  against 


THE  COMPREHENSIVE  CHURCH.        209 

US.  We  do  earnestly  repent,  and  are  heartily  sorry  for 
these  our  misdoings ;  the  remembrance  of  them  is 
grievous  unto  us;  the  burden  of  them  is  intolerable. 
Have  mercy  upon  us,  have  mercy  upon  us,  most  merci- 
ful Father ;  for  thy  Son  our  Lord  Jesus  Christ's  sake, 
forgive  us  all  that  is  past ;  and  grant  that  we  may  ever 
hereafter  serve  and  please  thee  in  newness  of  life,  to 
the  honor  and  glory  of  thy  name,  through  Jesus  Christ 
our  Lord.     Amen. " 

Immediately  before  the  Prayer  of  Consecration  the 
following  is  introduced : 

"  Then  shall  the  Priest,  kneeling  down  at  the  Lord's  Tabic,  say,  in 
the  name  of  all  those  who  shall  receive  the  Communion,  this  Prayer  fol- 
lowing. 

"We  do  not  presume  to  come  to  this  thy  Table,  O 
merciful  Lord,  trusting  in  our  own  righteousness,  but  in 
thy  manifold  and  great  mercies.  "We  are  not  worthy  so 
much  as  to  gather  up  the  crumbs  under  thy  Table.  But 
thou  art  the  same  Lord,  whose  property  is  always  to 
have  mercy:  Grant  us  therefore,  gracious  Lord,  so  to 
eat  the  flesh  of  thy  dear  Son  Jesus  Christ,  and  to  drink 
his  blood,  that  our  sinful  bodies  may  be  made  clean  by 
his  body,  and  our  souls  washed  through  his  most  pre- 
cious blood,  and  that  we  may  evermore  dwell  in  him, 
and  he  in  us.     Avnen^ 

The  concluding  clauses  of  the  Prayer  of  Consecra- 
tion quoted  under  the  former  head  illustrate  our  topic 
further.  The  reader  is  referred  to  them.  The  same 
qualifications  are  stated  concisely  in  the  Church  Cate- 
chism : 

"  Question.  What  is  required  of  those  who  come  to 
the  Lord's  Supper  ? 


310  TOE   COMPREHENSIVE   CHURCH. 

Answer.  To  examine  tliemselves,  whctlier  they  re- 
pent tliem  tmly  of  their  former  sins,  steadfastly  purpos- 
ing to  lead  a  new  life ;  have  a  lively  faith  in  God's 
mercy,  through  Christ,  with  a  thankful  remembrance  of 
his  death ;  and  be  in  charity  with  all  men." 

We  might  have  added  illustrations  on  both  of  the 
toj)ics  in  this  section  from  the  Homilies,  particularly 
the  2Tth  (the  IStli  of  the  second  Book),  on  the  Holy 
Sacrament,  but  they  are  not  necessary.  "We  have  pur- 
posely omitted  to  illustrate  from  the  Articles  of  Kelig- 
ion,  because  the  Articles  do  not  profess  to  go  into  the 
whole  subject  of  the  Lord's  Suj^per,  the  standards 
quoted  from  and  referred  to  above  being  thought  suf- 
ficient. The  four  Articles  on  the  Lord's  Supper  are 
designed  simply  to  meet  certain  errors  of  the  Church 
of  Eome  in  relation  to  it.     They  are  subjoined. 

"Art.  XXYin.  Of  the  LorcVs  Supper.— T\\Q  Sup- 
per of  the  Lord  is  not  only  a  sign  of  the  love  that 
Christians  ought  to  have  among  themselves  one  to 
another ;  but  rather  it  is  a  Sacrament  of  our  Eedcmp- 
tion  by  Christ's  death :  insomuch  that  to  such  as  rightly, 
worthily,  and  with  faith  receive  the  same,  the  Bread 
which  we  break  is  a  partaking  of  the  Body  of  Christ ; 
and  likewise  the  Cup  of  Blessing  is  a  partaking  of  the 
Blood  of  Christ. 

Transubstantiation  (or  the  change  of  the  substance  of 
Bread  and  Wine)  in  the  Supper  of  the  Lord  cannot  be 
proved  by  Holy  Writ ;  but  is  repugnant  to  the  plain 
words  of  Scripture,  overthroweth  the  nature  of  a  Sacra- 
ment, and  hatli  given  occasion  to  many  superstitions. 

The  Body  of  Christ  is  given,  taken,  and  eaten  in  the 
Supper,  only  after  an  heavenly  and  spiritual  manner. 


THE  COMPREHENSIVE  CHURCH.  311 

And  tlie  mean  wliereby  the  Body  of  Christ  is  received 
and  eaten  in  the  Supper,  is  Faith, 

The  Sacrament  of  the  Lord's  Supper  was  not  by 
Christ's  Ordinance  reserved,  carried  about,  lifted  up,  or 
worshipped. 

Art.  XXIX.  Of  the  Wicked  which  eat  not  of  the 
Body  of  Christ  in  the  use  of  the  Lord's  Supper.— The 
wicked  and  such  as  be  void  of  a  lively  faith,  although 
they  do  carnally  and  visibly  press  with  their  teeth  (as 
St.,Aiigustine  saith)  the  Sacraments  of  the  Body  and 
Blood  of  Christ ;  yet  in  no  wise  are  they  partakers  of 
Christ;  but  rather  to  their  condemnation  do  eat  and 
drink  the  Sign  or  Sacrament  of  so  great  a  thing. 

Art.  XXX.  Of  both  Ki)ids.—The  Cup  of  the 
Lord  is  not  to  be  denied  to  the  Lay-people :  for  both 
the  parts  of  the  Lord's  Sacrament,  by  Christ's  ordinance 
and  commandment,  ought  to  be  ministered  to  all  Chris- 
tian men  alike. 

Art.  XXXI.  Of  the  one  Oblation  of  Christ  fin- 
ished upon  the  Cross.— The  offering  of  Christ,  once 
made,  is  that  perfect  redemption,  propitiation,  and  sat- 
isfaction for  all  the  sins  of  the  whole  world,  both  origi- 
nal and  actual ;  and  there  is  none  other  satisfaction  for 
sin,  but  that  alone.  Wherefore  the  sacrifices  of  Masses, 
in  which  it  was  commonly  said  that  the  Priest  did  offer 
Christ  for  the  quick  and  the  dead,  to  have  remission  of 
pain  or  guilt,  were  blasphemous  fables,  and  dangerous 
deceits." 

The  mode  of  admission  to  the  Lord's  Supper  has 
been  explained  in  Section  YIII.,  on  Admission  to  the  Sa- 
craments. The  rules  for  dealing  with  unworthy  com- 
municants have  been  shown  in  Section  XL,  on  Discipline. 


312  THE   COMPIIEHENSIVE   CIIURCn. 

It  appears  to  us,  that  the  views  of  the  Protestant 
Episcopal  Church  on  the  subject  of  the  Lord's  Supper 
— its  meaning,  the  quahiications  for  it,  the  mode  of 
admission  to  it,  and  the  discipHne  of  those  who  are 
proved  unworthy  of  it — are  such  as  will  commend 
themselves  to  the  intelligent  judgment  and  the  hearty 
approval  of  sincere  Christians,  with  whatever  denom- 
ination they  may  be  connected.  There  is  nothing,  at  all 
events,  so  far  as  its  views  on  the  Lord's  Supper  are  con- 
cerned, to  prevent  them  from  uniting  with  the  Protes- 
tant Episcopal  Church. 


SECTION    XVII. 


LITEKAKY,    EDUCATIONAL,    BENEVOLENT,    AND    MISSIONARY 
ASSOCIATIONS. 

Literary  Institutions — enumeration  of  some — for  males  and  females — 
two  General  Education  Societies — various  Diocesan  Education  Socie- 
ties— subject  of  education  imder  the  consideration  of  the  General 
Convention — General  Sunday-School  Union — Diocesan  and  Local  Sun- 
day-School Societies — General  Theological  Seminary — Diocesan  Theo- 
logical Seminaries — No  General  Bible  and  Tract  Societies — various 
Diocesan  Bible  and  Tract  and  Common  Prayer  Book  Societies — 
American  Bible  and  Tract  Societies — various  Diocesan  Benevolent 
Societies — various  Diocesan  Missionary  Societies — City  Mission  So- 
cieties— the  General  Missionary  Society — notice  of  its  Constitution — 
great  evangelical  principles  asserted  in  it — its  operations — money 
collected  and  expended  by  it — its  principles  such  as  to  win  the  assent 
of  all  Christians. 

In  giving  a  view  of  the  system  of  the  Protestant 
Episcopal  Church,  it  is  proper  to  notice,  in  passing, 
such  topics  as  those  in  the  title  of  this  section. 


THE   COMPREHENSIVE   CHURCH.  313 

1.  There  are  various  literary  and  collegiate  institu- 
tions under  the  care  of  Episcopalians. 

Some  of  these  institutions  are  under  the  charge  of 
the  Convention  of  the  Diocese  in  which  they  are  lo- 
cated. 

Besides  these,  there  are  very  many  parochial  schools, 
and  academies  for  males  and  for  females,  and  ])oarding- 
schools,  under  the  care  of  the  Episcopalian  clergy,  or 
conducted  in  accordance  with  the  principles  of  the 
Protestant  Episcopal  Church. 

2.  There  are  various  Diocesan  Educational  Societies 
connected  with  the  Church  in  many  of  the  Dioceses. 

There  are  two  General  Educational  Societies  con- 
nected with  the  Protestant  Episcopal  Church. 

The  subject  of  the  Christian  education  of  the  youth 
of  both  sexes  in  accordance  with  the  principles  of  the 
Church  is  kept  permanently  in  the  hands  of  a  Commit- 
tee appointed  by  the  General  Convention,  which  Com- 
mittee makes,  once  in  three  years,  such  reports  to  the 
General  Convention  as  may  aid  them  in  adopting  the 
best  measures  for  promoting  this  great  object. 

There  is  a  General  Protestant  Episcopal  Sunday- 
School  Union,  under  the  control  of  the  General  Con- 
vention, whose  Secretary  and  Depository  are  located  in 
Kew  York  City. 

There  are,  also,  many  Diocesan  and  City  Sunday- 
School  Societies. 

There  is  a  General  Theological  Seminary  of  the 
Protestant  Episcopal  Church,  under  the  control  of  the 
General  Convention,  located  in  the  city  of  N^ew  York. 
Its  Faculty  are  very  able,  and  many  of  the  clergy  of  the 
Church  are  its  o-raduates. 


214  THE   COMPREHENSIVE   CHURCH. 

There  are,  besides,  sundry  Diocesan  Theological 
Seminaries  or  Schools,  some  of  which  have  attained  a 
wide  reputation  for  ability  and  usefulness. 

3.  There  are  no  general  Bible  or  Tract  Societies  of 
the  Protestant  Episcopal  Church.  The  existence  of  the 
American  Bible  and  Tract  Societies,  and  of  the  Protes- 
tant Episcopal  Bible  and  Tract  Societies  of  JSTew  York, 
whose  depositories  are  in  a  central  point,  seems  to  have 
rendered  any  general  societies  of  this  sort  in  the  Prot- 
estant Episcopal  Church  unnecessary. 

There  are  sundry  Diocesan  societies  for  the  circula- 
tion of  Bibles  and  tracts,  and  Common  Prayer  Books, 
such  as  the  New  York  Bible  and  Common  Prayer  Book 
Society  of  'New  York ;  the  Bishop  White  Common 
Prayer  Book  Society  of  Pennsylvania ;  the  Protestant 
Episcopal  Tract  Society  of  ISTew  York ;  the  Protestant 
Episcopal  Tract  Society  of  Virginia,  &c. 

There  are  various  Diocesan  benevolent  societies,  such 
as  those  for  the  relief  of  the  widows  and  children  of 
deceased  clergymen,  etc.  There  are  numerous  societies 
in  almost  every  city  and  town  for  the  aid  and  benefit 
of  the  poor,  besides  that  the  alms  in  the  collections  al- 
ways taken  up  at  every  administration  of  the  Holy 
Communion,  in  all  the  parishes  in  the  land,  are  primarily 
and  especially  for  the  needy  of  the  Church — the  "  poor 
saints,"  and  for  otlier  jDOor. 

Tiiere  are  various  benevolent  institutions  of  other 
sorts.  Diocesan  and  parochial,  connected  with  the  Prot- 
estant Episcopal  Church. 

It  is  to  be  remembered  that  many  Episcopalians  are 
connected  witli  all  the  general  (not  denominational)  be- 
nevolent societies  in  our  country. 


THE  COMPREHENSIVE  CHURCH.  215 

4.  In  almost  all  the  Dioceses  there  are  Diocesan 
missionary  societies,  for  the  prosecution  of  domestic 
missions  within  the  several  Dioceses.  These  local  so- 
cieties have  done  much  good.  Probably  one-sixth  of 
all  the  Diocesan  clergy  of  the  Protestant  Episcoj^al 
Church  in  the  United  States  are  supported  wholly  or  in 
part  by  them.  Probably  seven-eighths  of  all  the  Protes- 
tant Episcopal  Churches  in  the  United  States  have  been 
planted  and  sustained  by  them. 

There  are,  also,  Protestant  Episcopal  City  Missions 
sustained  in  several  of  the  large  cities  of  our  country,  as 
in  New  York,  Boston,  etc. 

In  addition  to  these  various  Diocesan  and  local 
missionary  societies,  there  is  a  General  Missionary  So- 
ciety, entitled  "  The  Domestic  and  Foreign  Missionary 
Society  of  the  Protestant  EjDiscopal  Church  in  the 
United  States  of  America."  We  j)ropose  to  review 
some  leading  principles  in  its  Constitution. 

In  the  first  place,  this  society  is  composed,  not  of 
subscribers  as  such,  but  of  all  the  members  of  the 
Church,  according  to  the  2d  Article  of  its  Constitu- 
tion :  "  The  society  shall  be  considered  as  comprehend- 
ing all  persons  who  are  members  of  this  Church." 
The  principle  here  asserted  is  new  in  this  application 
of  it.  No  other  Church,  we  believe,  excepting  the 
Episcopal  Church  of  the  United  Brethren,  has  ever  as- 
serted it  distinctly  in  such  a  connection.  The  theory  of 
the  Protestant  Episcopal  Church,  as  expressed  in  this 
Article  with  authority,  is — that  the  Church  of  Christ  is 
itself  the  great  Missionary  Society  appointed  by  Him- 
self ;  and  that  every  person  baptized  into  this  is,  ipso 
facto,  whether  he  acknowledges  his  obligation  or  not,  a 


21G  THE   COMPREHENSIVE  CHUECH. 

member  of  the  Missionary  Society.  The  Constitution  of 
this  General  Missionary  Society  of  the  Protestant  Epis- 
copal Church  is  founded  upon  the  principle  here  as- 
serted. 

Again,  the  principle  is  carried  out  into  the  organiza- 
tion of  the  society ;  for,  according  to  the  3d  Article  of 
the  Constitution,  the  General  Convention,  "  as  the  con- 
stituted representative  body  of  the  whole  Protestant 
Episcopal  Church  in  these  United  States,"  is  the  man- 
aging or  executive  body,  which  has  the  entire  control 
of  the  society,  and  is  constituted  the  Board  of  Missions 
for  the  society.  Accordingly,  at  every  triennial  meet- 
ing, the  General  Convention  "  appoints,  by  a  concurrent 
vote,  on  nomination  by  a  joint  committee  of  the  two 
Houses,  a  Board  of  thirty  members,  fifteen  clergymen 
and  fifteen  laymen,  who,  together  with  the  Bishops  of 
this  Church,  and  such  persons  as  became  patrons  or  life 
members  of  this  society  before  the  meeting  of  the  Gen- 
eral Convention  in  the  year  1829,  shall  constitute  the 
Board  of  Managers." 

To  this  Board  of  Managers,  by  the  4:th  Article,  is 
intrusted  the  management  of  the  General  Missions  of 
this  Church,  in  cooperation  with  the  Bishops,  who  are 
authorized  to  regulate  the  number  of  missionaries  and 
stations  in  their  respective  Dioceses,  to  appoint  the  mis- 
sionaries, assign  to  them  their  stipends,  etc.,  with  the 
approval  of  the  Board  or  its  Committees. 

Tliis  Board,  by  the  4th  Article,  is  bound  to  present 
a  triennial  report  to  each  stated  General  Convention. 

This  Board  of  Managers,  also,  as  soon  as  may  be 
after  it  has  been  constituted,  is,  by  the  5th  Article,  au- 
tliorized  to  form  from  its  own  members  a  Committee 


THE  COMPREHENSIVE  CHURCH.  217 

for  Domestic  Missions  and  a  Committee  for  Foreign 
Missions,  and  any  other  committees  or  sub-committees 
it  may  need.  Each  of  these  two  committees  consists  of 
fifteen  members — ^the  Domestic  of  eight  clergymen  and 
seven  laymen,  the  Foreign  of  seven  clergymen  and  eight 
laymen.     Each  committee  has  a  Bishop  as  its  chairman. 

The  present  location  of  the  Board  of  Managers,  and 
of  the  two  committees,  is  in  the  city  of  IS^ew  York. 
Each  committee  has  a  secretary  and  general  agent,  with 
such  assistants  as  may  be  necessary,  and  each  committee 
has  a  treasurer. 

The  Board  of  Managers  has  its  own  By-Laws,  which 
direct  as  to  all  the  details  of  our  missionary  operations ; 
and  it  has  power  as  to  the  appointment  of  missionary 
meetings,  and  the  arrangements  for  collecting  money 
for  its  objects. 

The  Board  of  Managers  is  further  authorized  to  pro- 
mote the  formation  of  auxiliary  missionary  societies,  and 
it  is  pledged  to  appropriate  all  moneys  received  accord- 
ing to  the  wish  of  the  donors. 

We  have  thus  given  a  brief  sketch  of  the  plan  of 
this  General  Missionary  Society.  We  have  seen  that  it 
recognizes  distinctly,  at  the  very  head  of  its  Constitu- 
tion, the  broad  principle  that  the  whole  Church  is  the 
great  Missionary  Society  ;  and  all  its  organization  is  in 
accordance  with  this  principle. 

Following  out  its  noble  principle  to  the  widest  ex- 
tent of  its  application,  it  asserts,  in  its  By-Laws,  that  the 
field  of  this  society  is  the  world,  the  whole  world,  and 
that  all  parts  of  this  field  have  an  equal  claim  upon  the 
sympathies  and  exertions  of  the  Church  of  Christ: 
"  For  the  guidance  of  the  Board,  it  is  declared  that  the 
10 


218      •  THE   COMPREHENSIVE   CHURCH. 

missionary  field  is  always  to  be  regarded  as  one,  the 
woKLD ;  the  terms  Domestic  and  Foreign  being  under- 
stood as  terms  of  locality,  adopted  for  convenience. 
Domestic  missions  are  those  which  are  established 
within,  and  Foreign  missions  are  those  which  are  es- 
tablished without  the  territory  of  the  United  States." 

The  operations  of  this  society  have  hitherto  been 
very  much  blessed  both  in  our  western  Territories  and 
new  States,  and  also  in  foreign  lands.  But  it  has  been 
straitened  for  means.  It  is,  however,  promising  to  do 
more,  and  the  plans  of  the  society  are  formed  in  faith ; 
and  it  is  trusted  that  ere  long  this  General  Missionary 
Society  of  the  Protestant  Episcopal  Church  will  call 
out  the  whole  strength  of  the  Church  in  sustaining  and 
carrying  into  full  and  triumphant  effect  the  noble  and 
truly  evangelical  missionary  principles  which  are  so  un- 
equivocally asserted  in  its  Constitution. 

It  cannot  be  denied  that  the  theory  of  missions,  and 
the  relation  of  the  Church  to  this  subject,  declared  so 
authoritatively  by  the  General  Convention,  are  correct. 

If  the  conviction  of  right  princij)les  and  also  the 
frankest  acknowledgment  of  duty  are  evidences  of  the 
soundness  and  honorableness  of  a  Church,  then  there  is 
much  in  the  Protestant  Episcopal  Church  to  invite  to 
its  unity  all  those,  certainly,  who  love  to  own  and  to 
fulfil  the  last  charge  of  their  ascended  Lord :  "  Go  ye 
into  all  the  world,  and  preach  the  Gospel  to  every  crea- 
ture." 


THE   COMPREHENSIVE   CHURCH.  219 


SECTION    XVIII. 

LIBERTY. 

Replies  to  several  inquiries — liberty  in  the  Protestant  Episcopal  Church 
— to  join  voluntary  and  benevolent  societies — to  form  associations  for 
religious  improvement — to  offer  extemporaneous  prayers — to  engage 
in  social  meetings  for  religious  purposes — to  make  special  efforts  for 
the  good  of  souls — statement  of  a  grand  principle  of  liberty  in  the 
Protestant  Episcopal  Church — this  Church  therefore  dear  to  all 
friends  of  religious  liberty. 

There  are  certain  questions  which  meet  Ej)isco- 
pahans  continually,  and  which  deserve  to  be  answered 
in  our  present  review.  We  have  selected  a  few  as 
specimens  of  the  class.  These  we  will  briefly  answer ; 
and  then  we  will  state  the  princij)le  uj^on  which  the 
answers  are  rendered. 

1.  Are  the  ministers  and  members  of  the  Protestant 
Episcopal  Church  at  liberty  to  join  the  various  volun- 
tary societies  for  benevolent  and  othei-  purposes,  such 
as  Bible,  tract,  colonization,  peace,  temperance,  and 
other  societies  ? 

We  reply :  They  are  at  perfect  liberty  to  do  so  ;  and 
we  believe  distinguished  members  of  the  Protestant 
Episcopal  Church  are  among  the  leading  men  in  all 
these  societies. 

2.  Are  the  ministers  and  membSrs  of  the  Protestant 
Episcopal  Church  at  liberty  to  unite  themselves  in  lit- 
tle bands,  or  classes  or  associations,  for  their  personal 
improvement  in  religious  Iniowledge  and  affection — 
associations  like  those,  for  instance,  in  the  Methodist 
societies  ? 


220  THE  COMPREHENSIVE  CHURCH. 

AVe  reply:  They  are  at  perfect  liberty  to  do  so. 
Such  associations  of  Episcopal  ministers  are  very  com- 
mon ;  and  in  many,  probably  most,  Episcopal  parishes, 
associations  of  the  laity  similar  in  many  respects  do 
exist,  though  their  names  may  be  different,  such  as 
leagues,  brotherhoods,  guilds,  etc.,  and  though  they 
have  no  formal  name  by  which  they  are  distinguished. 

3.  Are  the  ministers  and  meml)ers  of  the  Protestant 
Episcopal  Church  ever  allowed  to  offer  extemporaneous 
prayers  ? 

We  reply  :  They  are  at  perfect  liberty  to  do  so,  on 
every  occasion,  and  in  all  circumstances,  for  which  no 
regular  services  are  provided  or  ordered. 

4.  Are  the  ministers  and  members  of  the  Protestant 
Episcopal  Church  ever  allowed  to  engage  in  informal 
prayer-meetings  and  other  social  meetings  for  religious 
purposes  ? 

We  reply :  They  are  at  perfect  liberty  to  do  so ;  and 
such  meetings  have  been  always  more  or  less  common. 

5.  Are  the  ministers  and  members  of  the  Protestant 
Episcopal  Church  ever  allowed  to  engage  in  protracted 
meetings,  and  other  special  and  extraordinary  efforts  for 
the  good  of  souls  ? 

We  reply :  They  are  at  perfect  liberty  to  do  so. 
Nay,  more:  their  Church  is  constructed  on  the  prin- 
ciple that  such  efforts  are  desirable ;  and  it  provides  for 
them  in  a  system  of  its  own.  The  various  festivals  and 
the  fasts,  the  season  of  Lent,  and  the  solemn  Passion 
and  Holy  weeks,  all  appointed  by  the  Church,  are  of  this 
character.  So  also  are  the  various  clerical  associations 
and  convocations.  The  Protestant  Episcopal  Church 
holds  that  men  cannot  pray  too  nmch,  nor  know  too 


THE  COMPREHENSIVE  CHURCH.  221 

much  of  the  Word  of  God,  nor  make  too  much  effort  for 
their  own  salvation  and  that  of  others.  Supreme  devo- 
tion is  the  end  of  all  its  arrangements.  If  the  services 
of  a  congregation  should  be  protracted  through  a  year, 
or  a  century  of  years,  there  would  be  an  "  Order  for 
Daily  Morning  Prayer,"  and  an  "Order  for  Daily  Even- 
ing Prayer,"  and  a  "  Table  of  Lessons  of  Holy  Scripture 
to  be  read  at  Morning  and  Evening  Prayer,"  provided 
by  the  Church,  for  every  day  in  the  year,  or  in  the  cen- 
tury of  years,  and  offered  to  the  use  of  that  congregation. 

We  have  thus  selected,  and  answered  distinctly,  a 
few  very  common  and  very  broad  questions. 

The  principle  upon  which  our  replies  have  been 
rendered  will  apply  to  all  other  questions  concerning 
the  lawfulness  of  things  in  the  Protestant  Episcopal 
Church.  The  grand  j)rinciple  referred  to,  and  which 
lies  at  the  foundation  of  the  system  of  the  Protestant 
Episcopal  Church,  is  this — jyerfect  liberty  in  all  things 
not  defined  hy  the  positive  laws  which  have  heen  made 
and  acknowledged  hy  the  whole  Church. 

Everything  not  defined  by  these  laws  is  lawful ; 
and  the  only  question,  in  reference  to  any  such  thing, 
is  this :  Is  it  expedient  ?  For  it  is  true  in  the  Protes- 
tant Episcopal  Church  in  the  United  States,  as  it  was  in 
the  Primitive  and  Apostolical  Church,  of  which  St. 
Paul  wrote  (1  Cor.  x.  23) :  "  All  things  are  lawful  for 
me,  but  all  things  are  not  expedient :  all  things  are  law- 
ful for  me,  but  all  things  edify  not." 

Within  this  Church  may  not  all  unite,  who  would 
"  stand  fast  in  the  liberty  wherewith  Christ  hath  made 
them  free  "  ? 


223  THE  COMrREHENSIVE   CHURCH. 

SECTION    XIX. 

ADArXIVENESS. 

The  Protestant  Episcopal  Church  adapted  to  all  circumstances  of  society, 
and  all  the  temperaments  and  habitudes  of  men — thus  proved  a  true 
Church — accordant  with  the  designs  of  the  Church — importance  of 
adaptiveness — folly  of  establishing  a  Church  on  different  principles — 
necessity  of  adaptiveness  illustrated — the  opposite  of  adaptiveness  a 
fundamental  error  in  sectarism — lessons  from  the  history  of  the  past 
— the  Church  may  not  forbid  anything,  and  may  use  everything,  but 
sin — objections  answered — no  evils  resulting  from  adaptiveness  in  the 
Protestant  Episcopal  Church — such  evils  cannot  exist  in  it — illus- 
trated— the  writer's  advice  to  his  Chiistian  brethren — a  word  to  Epis- 
copalians— the  Protestant  Episcopal  Church  founded  on  the  most  ex- 
pansive principles. 

Under  tlie  principle  stated  in  tlic  last  section,  it 
will  be  seen,  wliile  individuals  are  left  to  the  most  un- 
restricted Christian  liberty,  the  Church  is,  at  the  same 
time,  made  beautifully  and  exactly  adaptive  to  all  the 
varying  circumstances  of  society  and  all  the  peculiar 
temperaments  and  habitudes  of  men. 

The  propriety  of  tlie  principle,  and  the  vital  impor- 
tance of  such  adapt!  /eness  in  the  system  of  the  Church, 
will  be  evident,  if  we  look  for  a  moment  at  the  design 
of  the  Church.  It  is  intended  to  take  in  all  men,  in 
all  places,  at  all  times,  that  it  may  teach  and  bless  them, 
and  keep  them  near  to  the  Great  Head.  The  Church, 
in  its  theory,  is  universal.  It  must  therefore  accommo- 
date itself  to  all.  It  must  be,  like  its  ministers,  "all 
things  to  all  men,  that  by  any  means  it  may  Avin  some." 
The  example  of  Christ  is  the  rule  and  pattern  of  His 


THE    COMPREHENSIVE   CHURCH.  223 

Churcli ;  and  as  He  adapted  Himself  to  all  persons  and 
all  circumstances,  so  must  His  Churcli  imitate  Him. 
This  adaptiveness  is  essential  to  the  very  idea  of  the 
Chm-ch ;  and  every  Church  which  does  not  liave  it  is 
radically,  if  not  fatally,  defective.  The  Church  repre- 
sents the  universal  religion  of  Christ,  and  must  there- 
fore be  fitted  to  every  class  and  condition  and  period  of 
mankind. 

!Now  the  habits  and  the  intelligence  of  some  com- 
munities are  very  different  from  those  of  others,  and 
the  modes  of  approach  must  be  correspondingly  differ- 
ent. So,  too,  in  all  communities,  there  is  a  vast  diver- 
sity in  the  physical  and  moral  temperaments  of  individ- 
uals, and  the  social  habits  and  modes  of  intercourse  of 
different  classes  of  individuals.  The  Churcli  must  meet 
them  all ;  nay,  more,  she  must  embrace  them  all ;  nay,  she 
must  even  do  much  more,  she  must  make  use  of  all 
these  diversities,  she  must  emjiloy  them  all  as  her  own 
instruments  (with  which  the  God  of  nature  has  fur- 
nished her)  for  elevating  all  classes  to  holiness,  and  con- 
forming all  individuals  to  the  image  of  the  Lord. 

It  is  impossible,  indeed  (to  use  the  strong  language 
of  another  on  another  topic),  "it  ii  treason  against 
nature  and  treason  against  nature's  Cad,"  to  attempt 
to  shape  all  the  varieties  of  individual  mental,  moral, 
and  physical  character,  by  one  exact  and  elaborately 
contrived  standard  of  human  rules.  The  attempt  has 
been  made  often  enough,  and  has  always  necessarily 
failed.  It  is  the  fundamental  error  in  sectarism.  It  is 
an  error  into  which  the  weakness  of  men  is  continually 
falling.  It  springs  from  that  inordinate  but  hidden 
seK-love,  which  causes  every  man  to  look  at  himself  as 


224  THE  COMPREIIENSIVE   CHUKCH. 

the  standard  of  perfection,  to  wliicli  all  others  must  be 
made  to  conform.  The  Church  which  embodies  this 
error  into  its  system  must  be  always  a  limited  Church, 
the  Church  of  a  sect,  of  a  class  of  men,  not  the  Church 
for  the  world.  It  has  in  it  no  elements  of  universality. 
To  illustrate:  The  man  of  intellectual  and  refined 
tastes,  and  of  a  sensitive  and  meditative  temperament, 
will  enjoy  much  the  solemn  and  regular  services  of  the 
public  worship  of  the  Church,  as  well  as  private  and 
intimate  communion  with  his  friend  on  the  things  of 
religion.  He  may  examine  much  his  own  heart,  and 
"  purify  himself  as  He  is  pure,"  and  be  often  in  prayer. 
Yet  he  may  not  be  profited  by  more  informal  and  social 
and  communicative  assemblies.  His  religious  sensibili- 
ties, which  are  of  course  modified  by  his  other  personal 
characteristics,  might  indeed  be  seriously  injured  by 
them.  He  might  become  critical  and  perhaps  cynical ; 
at  least,  he  would  bear  a  burden  inconsistent  with  his 
Christian  liberty.  So  long  as  he  loves  and  serves  his 
Master,  and  is  faithful  in  the  discliarge  of  the  manifest 
duties  of  piety,  it  would  be  wrong  to  insist  that  he  must 
conform  to  customs  which  are  not  consonant  to  his 
pecuHar  character.  On  the  other  hand,  he  will  be  no 
standard  for  men  of  a  different  class.  K  he  requires 
one  nile,  they  require  another.  The  men  of  every-day 
life,  common  men,  the  great  world  of  men  for  whom 
Christ  died  and  whom  Christ  loves,  must  in  their  turn 
be  indulged  while  they  consult  their  natural  predilec- 
tions. Not  sensitive,  not  meditative,  like  the  other,  or 
at  least  in  the  same  degree ;  accustomed  to  be  much 
together  and  to  converse  with  unreserved  freedom  with 
each  other  upon  all  topics ;  practical  and  confiding  in 


THE  COMPREHENSIVE   CHURCH.  335 

all  tlieir  habits ;  familiar  with  the  animated  and  exciting 
and  discursive  language  of  conversation,  rather  than  the 
formal  and  quiet  and  studied  language  of  books  ;  these 
men  require,  they  must  and  will  have,  a  liberty  to  act 
out  their  own  religious  sensibilities  in  their  own  way ; 
and  if  they  cannot  have  this  liberty  in  one  Church,  they 
will  have  it  in  another. 

Now  we  would  not  legislate  for  this  liberty.  The 
very  law  which  should  grant,  would  limit.  There  is 
no  law  which  could  reach  all  cases  in  any  one  com- 
munity or  in  any  one  period,  much  less  in  all  places 
and  all  ages.  The  proper  course  is,  as  in  the  system 
of  the  Protestant  Episcopal  Church  (would  it  were  bet- 
ter understood  even  by  its  own  members  !),  to  leave  this 
liberty  untouched,  without  either  the  condemnation  or 
the  justification  of  law.  The  true  Church  of  Christ,  who 
is  the  universal  Redeemer,  and  whose  Church  repre- 
sents the  universal  religion,  is  liberal  and  forbearing 
with  all.     It  is  adajjted  to  all. 

There  are  some  lessons  in  the  history  of  the  past 
which  apply  forcibly  to  this  subject.  So  long  as  the 
Church  of  Rome,  even  after  it  had  lost  the  "  harmless- 
nessness  of  the  dove,"  retained  the  "  wisdom  of  the 
serpent,"  and,  instead  of  restricting,  encouraged  liberty, 
it  was  sustained  with  all  its  errors.  When  the  zeal  of 
a  St.  Dominic,  or  a  St.  Francis,  or  a  St.  Bernard,  or  a 
Loyola  was  active  and  had  excited  powerful  sympathies, 
that  church,  instead  of  opposing  that  zeal  and  those 
sympathies,  employed  them  as  its  own  agencies,  and 
made  for  itself  most  powerful  friends  and  supporters 
of  the  very  classes  which  would  have  been  its  bitter  ad- 
versaries if  they  had  been  opposed.    The  broad  and  rap- 


2-ZQ  THE  COMPREHENSIVE  CHURCH. 

id  stream,  whicli  flows  fortli,  melted  from  nature's  ice 
by  tlie  genial  summer  sun,  or  projected  from  tlie  moun- 
tain by  nature's  volcanic  tires,  and  wliicli  it  would  be 
utterly  in  vain  to  attempt  to  force  back  or  to  bury,  may 
be  easily  diverted  and  guided  in  its  course,  and,  Kke 
tlio  rivers  of  tlie  Orient,  be  made  to  irrigate  and  ferti- 
lize and  bless  the  land. 

There  is  but  one  thing  which  the  Church  of  Christ 
may  at  all  times  forbid,  but  one  thing  in  the  world 
which  it  may  not  under  some  circumstances  be  justified 
in  using — and  that  one  thing  is  sin.  To  fight  against 
nature  in  all  other  things  is  to  fight  against  God ;  for 
God  is  in  everything  except  sin.  Rather  let  the 
Church,  like  her  Divine  and  Almighty  and  All-wise 
Head,  seek  not  to  destroy  or  to  suppress  the  legitimate 
workings  of  human  nature,  but  to  control  nature ;  not 
to  oppose  any  of  the  legitimate  operations  of  God's 
natural  laws,  but  to  bend  them  all  as  her  own  ajipropri- 
ate  instrumentalities,  given  her  from  heaven,  to  the  ac- 
complislmient  of  her  own  heavenly  j^urposes — the  glory 
of  God,  and  the  salvation  of  souls. 

The  characteristic  of  adaptiveness,  whose  importance 
we  have  been  briefly  illustrating,  belongs  to  the  Protes- 
tant Episcopal  Church ;  and  it  is  produced  by  the  large 
liberty  and  toleration  which  are  radical  principles  in  its 
organization. 

It  is  well  to  state  here,  that  the  evils  which  arc  sup- 
posed sometimes  to  result  from  such  liberty,  cannot  re- 
sult from  it  in  the  Church  which  is  adapted  to  univ^cr- 
sality.  They  result  from  it  often  in  narrower  sects, 
because  liberty  is  at  variance  with  the  narrow  and  intol- 
erant sijirit  of  sectarisni.     They  cannot  result  from  it 


THE   COMPREHENSIVE   CHURCH.  227 

iu  a  Cliiircli  universal,  for  it  accords  exactly  with  the 
spirit  or  genius  of  such  a  Church.  That  which  is  lib- 
erty in  the  universal  Church  is  but  revolution  or  tyran- 
ny in  the  sect.  The  elasticity  of  an  adaptive  Church 
will  yield,  and  fit  it  to  every  impression.  The  rigidity 
of  the  sect  (which  demands  absolute  unity  in  all  things, 
and  cannot  yield  nor  bend  without  relinquishing  its  pe- 
culiarity or  distinctiveness)  is  such,  that  either  itself 
must  be  broken  by  the  new  impression,  or  its  members 
must  be  all  crushed  by  it  into  one  mass. 

"We  believe  that  the  evils  referred  to  cannot  result 
from  the  most  extensive  toleration  in  the  Protestant 
Episcopal  Church.  There  are  in  it  restraining  and  regu- 
lating influences  always  steadily  and  powerfully  at  work 
— its  standards  of  faith,  and  its  standards  of  prayer,  and 
its  constant  lessons  from  the  Word  of  God.  The  expe- 
rience of  the  past  corresponds  with  the  conclusion  of 
our  judgment,  that  no  permanent  nor  considerable  evils 
(certainly  none  equivalent  to  the  evils  of  intolerance) 
can  result  from  the  most  unrestricted  exercise  of  that 
large  liberty  which  the  Protestant  Episcopal  Church 
allows  to  its  members.  We  believe  that  this  Church, 
while  in  its  liberal  system  it  is  tlie  encourager  and  patron 
of  all  varieties  of  action  and  effort  for  the  promotion 
of  human  piety,  is,  at  the  same  time,  in  its  careful  and 
scripturally  defended  system,  the  regulator  and  guide 
of  them  all. 

That  evils  may  and  do  result  from  liberty  under  any 
circumstances,  we  grant ;  but  there  are  evils  resulting 
from  everything  which  is  connected  at  all  with  the  im- 
perfection and  frailty  of  man's  moral  and  mental  natm'e. 
It  cannot  be  otherwise.     Still  we  contend  that  where 


238  TEE   COMPREHENSIVE   CHURCH. 

there  is  liberty  there  cau  be  no  permanent  evils.  Such 
as  may  arise  will  be  temporary ;  they  will  cure  them- 
selves ;  they  will  be  removed  soon  by  the  common  sense 
and  experience  of  men.  New  evils,  occasional  evils, 
will  arise  and  be  removed  continually,  while  the  great 
body  of  the  Church  shall  be  continually  progressing  in 
grace  and  happiness.  It  cannot  be  thus  where  there  is 
intolerance.  Evils,  the  evils  which  always  ajipertain  to 
things  human,  will  in  this  latter  case  be  made  perma- 
nent ;  and  the  devotions  of  many  souls  will  be  repressed ; 
and  error  will  pass  into  malignity  and  heresy  ;  and  in- 
nocent diversity  of  opinion  or  of  j^ractice  will  go  out 
into  rancorous  and  deadly  schism.  This  has  been  the 
woful  history  of  the  Church  of  Christ.  It  takes  but 
the  enactment  of  a  positive  law — done  in  a  moment  of 
deliberation,  or,  it  may  be,  of  carelessness  or  of  passion — 
to  make  a  religious  duty  or  a  sin  of  a  matter  in  itself  in- 
different or  unimportant ;  and  rulers,  as  well  ecclesiasti- 
cal as  civil,  should  beware  how  they  exert  their  power. 
The  great  fault  of  ecclesiastical  legislators,  in  all  ages 
of  the  Church,  has  been  in  legislating  too  much.  They 
seem  to  have  forgotten  how  wide  and  almost  boundless 
is  the  application  of  a  law,  though  it  appear  to  be  cir- 
cumscribed ;  and  that  even  a  legal  license  will  operate 
somewhere  as  a  legal  prohibition.  They  seem  to  have 
forgotten  that  there  are  laws  in  nature  itself  and  in  the 
Gospel  as  well  as  in  their  codes  of  canons.  The  legis- 
lators of  a  Church  ought  to  have  faith  in  the  common 
sense  and  the  deliberate  judgments  and  the  sincere 
hearts  of  the  Christian  people  ;  they  should  trust  much 
to  the  laws  of  exj)erience,  the  laws  of  the  human  mind 
and  allections  ;  they  should  have  calm  conlidence  in  the 


THE   COMPREHENSIVE   CHURCH.  229 

gracious  care  of  the  Holy  Spirit,  the  superintendence 
of  the  Head  of  the  Church.  They  ought  not  to  seek 
to  curtail  the  liberty  of  the  earnest  soul  in  its  searcli- 
ings  after  holiness  and  God. 

The  Protestant  Episcopal  Church,  as  it  now  exists, 
is,  in  the  highest  sense,  an  adaptive  Church.  It  is  able 
to  take  in  the  countless  diversities  in  the  practice  of  the 
Christian  community,  and  to  hallow  them  all  by  the 
spirit  of  unity ;  to  convert  them  all  from  opponents, 
often  too  bitter  and  severe,  into  friendly  and  loving  co- 
workers with  each  other,  all  in  the  unity  of  its  one  capa- 
cious system.  We  pray  that  the  day  may  be  forever 
removed  when  this  Church  shall  be  taken  oft'  from  its 
present  free  and  adaptive  principles,  to  be  placed  upon 
an  intolerant  and  sectarian  foundation.  And  if  the  day 
sliall  come  when  its  own  members  and  others  profess- 
ing Christianity  shall  understand  well  the  adaptiveness 
of  its  system,  then  the  glorious  ideal  of  an  united  and 
happy  Church  will  be  realized.  But  never  can  that 
ideal  be  realized  until  these  principles  are  acknowledged 
sincerely  and  in  practice. 

If  the  writer  may  be  indulged  in  offering  one  word 
of  advice  to  his  Christian  brethren  generally,  he  will 
say :  Let  the  piinciples  of  a  Church  so  free  and  so  adap- 
tive be  carried  out.  So  long  as  men  are  willing  to  con- 
form to  laws  which  respect  essential  duty,  leave  them 
in  other  matters  to  their  liberty.  You  cannot,  you 
ought  not  to  restrict  them.  If  men  are  willing  to  strive 
after  holiness,  let  them  do  so  in  every  way  ;  it  is  hard 
enough  to  be  gained  in  any  way.  And  be  sure  that 
whatsoever  custom  or  effort  will  promote  holiness  is  ac- 
cordant wath  the  design  and  the  system  of  Christ's  true 


230  THE   COMPREUExNSlVE   CliURCU. 

Cliurcli.  Let  men  alone,  leave  tlieni  to  themselves,  so 
long  as  tliey  are  willing  to  come  together  npon  the  great 
essential  principles  on  which  Christ's  Chnrch  is  fonnded. 
To  the  Protestant  Episcopalian  we  say :  Look  well 
to  the  system  of  your  Church,  and  endeavor  to  catch 
its  spirit  of  forbearance  and  toleration,  its  spirit  of  wis- 
dom and  comprehensiveness.  And  remember,  if  ever 
you  should  be  tempted  to  strive,  or  even  to  wish,  to  re- 
strict the  Christian  liberty  of  your  brother — ^liis  liberty 
in  things  not  essential  to  salvation — then  you  will  Ije 
tempted  to  war  treacherously,  and  in  the  spirit  of  sec- 
tarism,  against  the  grand  and  glorious  principles  upon 
which  your  Church  is  established. 


SECTION    XX. 

KELIGIOUS    DEVOTION    AND    ACTION. 

Two  tests  of  a  Church.  RcUfjious  Devotion — Formularies  of  the  Protestant 
Episcopal  Church — high  spirituality — order  of  services — holy  men  of 
the  Church — distinction  between  the  system  of  the  Protestant  Episco- 
pal Church  and  other  systems  for  the  production  of  devotion,  liduj. 
ious  Action — variety  and  arrangement  of  evangelical  subjects — in  con- 
nection with  liberty^and  with  adaptiveness — the  Protestant  Episco- 
pal Church  the  revival  Church  of  the  United  States — working  of  the 
system — such  a  Church  should  be  dear  to  all  true  Christians. 

In  looking  at  the  system  of  a  Church  as  a  practical 
system,  there  are,  among  others,  two  grand  results  T)y 
which  it  must  be  tested  :  Ji7'st,  Religious  Devotion,  that 
is,  its  capacity  to  improve  and  cultivate  the  piety  and 
spirituality  of  Christ's  disciples;   and  next,  Religious 


THE   COMPKEUENSIVE   CHURCH.  -J^l 

Action,  that  is,  its  fitness  to  act  upon  the  workl  in  eon- 
verting  it  to  the  service  of  the  Lord  Jesus  Clirist. 

In  considering  these  results  from  the  system  of  the 
Protestant  Episcopal  Church  in  the  United  States,  we 
can  only  allude  to  them  in  the  briefest  terms.  We  do 
so,  that  the  reader  may  follow  out  the  subject  more  fully 
in  his  own  thoughts,  and  in  the  more  extensive  treatises 
of  otliers, 

I.  Religious  Devotion. — The  Formularies  ^of  so- 
cial public  worshif),  or,  as  the  Church  terms  it,  of  com- 
mon jjrayer,  illustrate  the  spiritual  standard  of  Church- 
men.* 

*  "  Our  Liturgy,"  says  Bishop  Newton,  "  was  composed  principally 
out  of  Scripture  or  out  of  ancient  liturgies  and  fathers.  Our  prayers  arc 
addressed  to  the  proper  object  through  the  proper  Mediator :  to  the  one 
God,  through  the  '  one  Mediator  between  God  and  man,'  the  man  Christ 
Jesus.  Each  collect  (prayer)  begins  with  a  solemn  invocation  of  the  one, 
and  concludes  with  the  prevailing  merits  and  intercessions  of  the  other. 
The  variety  of  our  service  is  another  excellence  in  the  composition  of  it, 
and  contributes  much  to  the  keeping  up  of  our  attention  and  devotion. 
A  sameness  in  anything  soon  satiates  and  wearies  us ;  and  it  is  as  diffi- 
cult to  keep  the  mind  as  it  is  the  body  long  in  one  posture.  But  by  the 
beautiful  intermixture  of  prayer  and  praise,  of  supplication  and  thanks- 
giving, of  confession  and  absolution,  of  hymns  and  creeds,  of  psalms  and 
lessons  (of  Holy  Scripture),  our  weariness  is  relieved,  our  attention  is  re- 
newed, and  we  are  led  on  agreeably  from  one  subject  to  another.  The 
frame  of  our  Liturgy  is  somewhat  like  the  frame  of  the  world  ;  it  is  order 
in  variety,  and  though  all  the  parts  are  different,  yet  the  whole  is  con- 
sistent and  regular.  What  renders  it  more  excellent  is  its  compreliensive- 
fiess.  There  is  nothing  that  relates  either  to  ourselves  or  others,  nothing 
that  concerns  us  either  as  men  or  members  of  society,  nothing  that  con- 
duces to  our  happiness  in  this  world  or  in  the  world  to  come,  but  is  com- 
prehended in  some  or  other  of  the  petitions.  It  is  easy,  while  the  minis- 
ter is  reading  it,  to  appropriate  and  apply  any  passage  to  ourselves  and 
our  own  case.  A  great  deal  is  expressed,  but  more  is  implied  ;  and  our 
devotions  in  our  closets,  and  in  our  families,  we  cannot  better  perhaps 


2S2  THE   COMPREHENSIVE   CHURCH. 

AVe  cannot  enter  here  into  any  analysis  of  these. 
We  beg  the  reader  to  examine  for  himself  the  Book  of 
Common  Prayer  of  the  Protestant  Episcopal  Chnrcli  in 
the  United  States ;  and  we  venture  to  affirm  that,  how- 
ever high  may  be  his  attainments  in  the  divine  life,  in 

express  than  in  the  words  of  our  Liturgy,  it  is  so  suited  to  all  ranks  and 
conditions,  and  adapted  to  all  wants  and  occasions.  The  congregation 
have  particular  reason  to  be  pleased,  as  they  have  a  larger  share  in  our 
service  than  in  any  other  whatever  ;  and  the  minister  and  people  mutually 
raise  and  inflame  each  other's  devotions.  It  is  a  singular  privilege,  there- 
fore, that  our  people  enjoy,  of  bearing  so  large  a  part  in  our  service  ;  and 
it  is  this  that  properly  denominates  ours,  what  really  none  else  is,  a  book 
(service)  of  common  prayer^ — Quoted  in  Bishop  Hoharfs  "  Companion 
for  the  Book  of  Common  Prayer,''''  pp.  8-10. 

"  I  discovered  in  this  (the  Protestant  Episcopal)  Church,  in  addition 
to  sound  doctrine,  evangelical  piety,  and  a  truly  catholic  spirit,  the  ap- 
pendages of  a  Liturgy  which  furnished  the  worshipper  with  a  medium  of 
prayer  that  was  appropriate,  comprehensive,  and  spiritual,  that  afforded 
security  against  oflensive  additions  as  well  as  defections  and  variations, 
and  that  established  a  firm  bulwark  against  any  extensive  or  permanent 
degeneration  into  heresy — a  form  of  public  worship  that  gave  and  secured 
to  the  Scriptures  their  deserved  participation  in  the  service  of  the  sanctu- 
ary, and  a  discipline  which  a  succession  of  ages  has  proved  to  be  an 
effectual  preservation  of  union  and  subordination,  I  was  not  a  little  con- 
firmed in  my  determination  to  make  this  the  Church  of  my  choice,  by  the 
approbation  which  intelligent  and  catholic-spirited  clergymen  of  my  for- 
mer communion  awarded  to  the  Episcopal  Church ;  and  among  them  one, 
who  stands  second  to  scarcely  a  clergyman  in  the  land  in  point  of  influ- 
ence, learning,  and  talent,  assured  me  that,  had  he  known  as  much  of  this 
Church  when  he  was  a  candidate  for  the  ministry  as  he  now  did,  he 
should  without  hesitation  have  made  his  election  to  be  an  Episcopalian. 
In  conclusion,  I  will  only  add  that  nearly  fifteen  years  of  intimate  acquaint- 
ance with  this  Church  has  strengthened  my  bond  of  attachment,  nor 
have  I  to  record  a  single  circumstance  of  a  seriously  adverse  character, 
save  this — that  Episcopalians  in  general  do  not  rise  up  to  the  lofty  stand- 
ard and  sublime  spirituality  of  the  Liturgy,  Articles,  and  Discipline  of  their 
Apostolic  Church." — Extrad  from  a  letter  in  the  Rev.  J.  A.  Clark^s  "  Walk 
about  Zion,"  pp.  277,  278. 


THE   COMPREHENSIVE   CHURCH.  233 

the  imitation  of  tlie  spirit  and  character  of  the  Lord 
Jesus  Christ,  he  will  find  the  devotion  of  this  volume 
still  equal  to  him,  still  in  advance  of  him.* 

*  "  That  distinguished  Methodist  divine,  Dr.  Adam  Clarke,  says  of  the 
Liturgy  of  the  Protestant  Episcopal  Church :  '  It  is  almost  universally 
esteemed  by  the  devout  and  pious  of  every  denomination,  and  is  the 
greatest  effort  of  the  Reformation,  next  to  the  translation  of  the  Scriptures 
into  the  English  language  ;  a  work  which  all  who  are  acquainted  with  it 
deem  superior  to  everything  of  the  kind,  produced  either  by  ancient  or  mod- 
ern times,  and  several  of  the  prayers  and  services  in  which  were  in  use  in 
the  first  ages  of  Christianity,  and  many  of  the  best  of  them  before  the 
name  of  Pope  or  Popery  was  known  in  the  earth.  As  a  form  of  devo- 
tion   IT   HAS   NO   EQUAL   IN  ANT   PART   OF  THE    UNIVERSAL   ChURCH  OF  GOD. 

It  is  founded  on  those  doctrines  which  contain  the  sum  arid  essence  of 
Christianity,  and  speaks  the  language  of  the  stcLlimest  piety,  and  of  the 
most  refined  devotional  feeling.    Next  to  the  Bible,  it  is  the  book  of  my 

UNDERSTANDING  AND  OF  MY  HEART.' 

'  Though  a  Protestant  Dissenter,'  says  the  eminent  Baptist  minister, 
Robert  Hall,  speaking  of  the  Liturgy,  '  I  am  by  no  means  insensible  to  its 
merits.     I  believe  that  the  evangelical  purity  of  its  sentiments,  the 

CHASTISED  fervor  OP  ITS  DEVOTION,  AND  THE  MAJESTIC  SIMPLICITY  OF  ITS 
LANGUAGE,  HAVE  COMBINED  TO  PLACE  IT  IN  THE  VERY  FIRST  RANK  OF  UNIN- 
SPIRED COMPOSITIONS.'  " 

These  quotations  are  taken  from  the  "  Churchman's  Manual,"  an  ad- 
mirable volume,  by  Rev.  Benjamin  Dorr,  Rector  of  Christ's  Church,  Phil- 
adelphia, formerly  of  Utica,  N.  Y.,  and  afterwards  Secretary  and  General 
Agent  of  the  Domestic  Committee  of  the  Board  of  Missions  of  the  Protes- 
tant Episcopal  Church  in  the  United  States.  The  doctrines,  ministry,  and 
worship  of  the  Protestant  Episcopal  Church  are  clearly  and  concisely 
opened  and  defended  in  this  volume.  Testimonies  to  the  same  effect  with 
the  above  might  be  multiplied  from  other  sources.  We  subjoin  a  single 
extract  from  a  more  partial,  but  very  instructive  and  able  writer :  "  In 
the  Liturgy  we  have  the  very  words  in  which  some  of  the  most  saintly  of 
men  chose,  to  breathe  out  their  devotions.  There  are  the  prayers  of  such 
men  as  Chrysostom,  Gregory,  and  Cranraer,  with  a  '  noble  army'  of  others, 
whose  names  are  high  in  the  estimation  of  every  true  Christian.  And 
there  we  have  the  rich  and  heavenly  spirit  of  the  olden  time — the  time 
when  men  '  walked  with  God,'  and  earnestly  contended  for  the  faith  de- 


234  THE  COMPREHENSIVE  CHURCH. 

Not  to  allude  to  numerous  arguments  in  proof  of 
the  devotional  tendencies  of  the  Formularies  of  the 
Church,  we  will  allude  to  one  only  in  this  place — the 
order  of  suhjects  presented  in  the  annual  course  of  the 
Ritual.  If  any  arrangement  might  inflame  our  love 
for  our  Master,  and  quicken  us  to  newness  of  life,  this 
may  be  depended  on  for  the  purpose.* 

livered  to  them.  If  we  shall  ever  catch  the  fervor  of  those  primitive 
days,  will  it  not  be  when  the  incense  of  prayer  is  offered  in  the  same 
censer  of  antiquity?  Blame  us  not,  then,  if  we  value  our  Liturgy.  It 
embodies  tlie  anthems  of  saints.  It  thrills  the  heart  with  the  dying  song 
of  the  faithful.  It  is  hallowed  with  the  blood  of  martyrs.  It  glows  with 
sacred  fire.  Long  may  it  resound  in  the  temples  of  the  Crucified.  Loud 
be  its  seraphic  strains.  Mighty  its  swelling  chorus.  Eternal  the  angelic 
hymn,  Gloria  in  excelsis  Deo,  Glory  be  to  God  on  high  !  " — The  Bev. 
William  Staunton's  "  Church  Dictionary^'' "  Art.  Liturgy,  p.  320. 

*  "The  whole  year  is  distinguished  into  two  parts:  the  one  to  com- 
memorate Christ's  living  here  on  earth,  and  the  other  to  direct  us  to  live 
after  his  example.  For  the  first  arc  all  the  Sundays  appointed  from  Ad- 
vent to  Trinity  Sunday;  for  the  second,  all  the  Sundays  from  Trinity  to 
Advent  again.  And  because  the  first  part  is  conversant  about  the  life 
of  Christ,  and  the  mysteries  of  his  divine  dispensation,  therefore,  begin- 
ning at  Advent,  is  the  memory  of  his  incarnation  celebrated ;  and  after 
that,  h\&  nativity  ;  then  XAs  circumcision  ;  his  manifestation  to  the  Gen- 
tiles ;  his  doctrine  ;  his  miracles  ;  his  passion  ;  his  burial ;  his  resurrec- 
tion ;  his  sending  of  the  Holy  Ghost ;  all  in  the  most  perfect  order :  in  all 
which  we  seethe  whole  story  and  course  of  our  Saviour  in  manifesting  liim- 
si'lf  and  his  divine  mysteries  to  the  world.  The  second  part,  which  con- 
tains all  the  Sundays  after  Trinity  till  Advent,  being  for  our  guidance 
during  our  pilgrimage  in  this  world,  hath  such  Gospels  in  order  ap- 
pointed, as  may  most  easily  and  plainly  lead  us  in  the  true  paths  of 
Christianity  ;  that  those  which  are  regenerated  by  Christ,  and  initiated 
into  his  faith,  may  know  what  virtues  to  follow,  and  what  vices  to  eschew. 
Thus,  in  the  first  part,  we  are  to  learn  the  mysUries  of  the  Christian  lie- 
ligion  ;  and  in  the  second,  to  practise  that  which  is  agreeable  to  the  same. 
For  so  it  behooves  us,  not  only  to  know  that  wc  have  no  other  foiindation 
of  our  religion  but  Christ  Jesus,  born,  and  crucified,  and  risen  for  us ; 


THE   COMPEEHENSIVE  CHURCH.  235 

It  is  proper  to  point  to  the  many  sincere  and  exem- 
plary Chi'istians,  who  have  been  trained  up  under  the 
influences  of  the  Protestant  Episcopal  Church,  as  evi- 

but  also  to  build  upon  this  foundation  such  a  life  as  he  requires  of  us." 
— Bishop  Overall^  quoted  in  Bishop  BrownelVs  Family  Praycr-Book,  p.  84. 

" '  While  we  are  upon  this  subject,  allow  me  to  inquire,'  said  Mr. 

R ,  *  upon  what  ground  the  Episcopal  Church  observes  the  Saints' 

days,  and  numerous  other  festivals,  such  as  Christmas,  etc. :  the  Romish 
Church,  you  know,  makes  much  of  these.' 

'  It  is  true,'  was  the  reply ;  '  and  the  Romish  Church  also  makes  much 
of  Baptism  and  the  Lord's  Supper.  But  this  is  no  reason  why  we  should 
reject  those  ordinances.  The  observances  to  which  you  refer  we  adopt 
solely  on  the  ground  of  expediency.  We  do  not  think  that  Christ  en- 
joined them,  or  that  all  Christians  are  bound  to  adopt  them.  In  like 
manner  we  do  not  think  that  Christ  enjoined  the  observance  of  the  first 
Monday  evening  in  each  month  as  a  season  of  prayer  for  Missions,  nor 
that  all  Christians  are  necessarily  bound  so  to  observe  it.  But  we  do 
think  that  it  is  very  pleasant,  and  proper,  and  profitable  to  spend  the 
first  Monday  evening  of  each  month  in  this  way  ;  and  that  those  Chris- 
tians who  do  so  will  find  it  truly  a  season  of  refreshing  from  the  Lord. 
So  also  we  think  it  pleasant,  and  proper,  and  profitable  to  observe  those 
Christian  festivals  to  which  you  have  referred ;  and  that  a  blessing  will 
not  fail  to  rest  upon  those  who  engage  in  those  appropriate  religious 
exercises  with  a  right  spirit.  No  possible  objection  can  be  made  to  our 
observance  of  the  Saints'  days ;  since  we  admit  into  the  calendar  the 
names  of  those  only  whose  history  the  Holy  Ghost  hath  recorded  in  the 
sacred  volume  for  our  instruction.  The  Church  observes  these  days  for 
the  same  reason  that  memoirs  are  written  of  good,  and  great,  and  dis- 
tinguished men.  Who  is  there  that  does  not  regard  the  biography  of 
such  men  as  Payson,  and  Braincrd,  and  Martyn,  and  Lcgh  Richmond,  as 
a  great  blessing  to  the  world  ?  These  memoirs  have  done  a  vast  deal  for 
the  cause  of  Christ.  But  surely  Peter,  and  John,  and  Paul,  in  point  of 
hohness  and  self-sacrifice,  were  not  inferior  to  Payson,  and  Brainerd,  and 
Martyn.  And  arc  not  the  lives  of  Peter,  and  John,  and  Paul,  then,  worth 
contemplating?  Is  it  not  proper  that  the  ministers  of  the  Church 
should,  at  least  once  a  year,  call  the  attention  of  the  people  to  the  con- 
templation of  the  holy  lives  and  exalted  piety  of  those  first  heralds  of  the 
cross,  who  did  not  count  any  sacrifices  too  great,  so  that  they  could  but 


2dG  THE   COMPREHENSIVE   CHURCH. 

deuces  of  the  fitness  of  tlie  system  of  tliis  Cliurcli  to 
promote  spirituality.*  To  say  nothing  of  "the  noble 
army  of  martyrs  "  of  the  Protestant  Keformation,  the 

make  known  to  a  perishing  world  'the  unsearchable  riches  of  Christ'? 
The  other  festivals  and  fasts  to  which  you  refer  commemorate  some  event 
connected  with  the  birth,  life,  or  mediatorial  work  of  Christ,  thus  furnish- 
ing a  ft  opportunity  vpon  which  to  inculcate  severally,  and  with  increased 
effect,  the  great  doctri^ies  of  the  cross.  Long  experience  has  convinced  us 
of  the  expediency  of  setting  apart  particular  days,  in  which  to  contem- 
plate the  cardinal  facts  connected  with  the  history  of  man's  redemption. 
These  annual  commemorations  are  attended  with  signal  benefit.  They 
make  us  more  thoroughly  acquainted  with  the  prominent  and  most  inter- 
esting Gospel  facts,  and  impress  the  remembrance  of  them  more  vividly 
upon  our  minds.  By  this  arrangement  we  are  sure  to  have  the  great  truths 
of  salvation  every  year  systematically  brought  up  before  us.  This  is  a  very 
important  consideration.  As  year  after  year  we  contemplate,  on  Christ- 
mas, the  incarnation  of  the  Son  of  God,  with  the  kindred  truths  that 
stand  connected  with  it ;  and  on  Epiphany,  his  manifestation  to  the  Oen- 
tiles,  and  are  thus  led  to  pray  over  a  dying  world,  that  '  the  heathen  may 
be  given  to  him  for  an  inheritance,  and  the  utmost  parts  of  the  earth  for 
his  possession ; '  then  on  Good  Friday,  as  we  contemplate  his  bitter  suffi-r- 
ings  and  death  ;  on  Easter,  his  resurrection  from  the  tomb ;  on  Ascension 
day,  his  ascent  from  the  top  of  Olivet  to  '  the  right  hand  of  God,  where  he 
ever  liveth  to  make  intercession  for  us ; '  on  Wliitsunday,  the  descent  of 
the  Holy  Spirit  to  revive,  refresh,  enlighten,  and  sanctify  our  hearts  ;  and 
finally,  on  Trinity  Sunday,  the  sublime  and  glorious  mystery  of  the  '■three 
that  bear  record  in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost, 
which  three  are  one ;' — I  say,  as  from  year  to  year  particular  days  bring 
up  the  consideration  of  these  great  fundamental  truths,  we  find  our  faith 
invigorated,  our  love  to  the  Redeemer  increased,  our  knowledge  enlarged,  and 
our  souls  refreshed.''  " — Walk  about  Sion,  pp.  318-321. 

*  "  And  here  we  must  not  omit  to  mention  the  obligations  which  all 
Protestant  Churches  are  imder  to  the  learned  and  pious  members  of  our 
communion.  For  the  translation  of  the  Scrii)turcs  now  in  common  use 
we  aae  indebted  to  Episcopalians.  Tliis  '  most  wonderful  and  incompara- 
ble work'  was  the  joint  labor  of  the  most  distinguished  divines  of  the 
English  Church.  That  Church,  too,  has  ever  been  considered  as  '  the 
bulwark  of  the  Reformation.'     The  first  martyr  to  that  glorious  cause 


THE   COMPREHENSIVE   CHURCH.  237 

mention  of  such  names  as  "Walton,  and  Ken,  and  Her- 
bert, and  Hooker,  and  Leigliton,  and  Yenn,  and  New- 
ton, and  Simeon,  and  the  Weslejs,  and  Whitfield  (for 

was  Rogers,  an  Episcopal  divine ;  and  after  him,  Cranmer,  and  Latimer, 
and  Ridley,  and  Hooper — all  of  them  bishops  distinguished  for  piety  and 
learning — were  called  upon  to  lay  down  their  lives  in  defence  of  the  same 
holy  principles.  Of  divines  of  later  days,  who  have  come  forth  in  defence 
of  the  doctrines  and  institutions  of  our  Church,  we  might  name  a  Jewell, 
a  Burnet,  a  Barrow,  a  Bull,  a  Taylor,  a  Pearson,  a  Chillingworth,  a  War- 
burton,  and  a  Horsley ;  and  we  might  well  say  in  respect  of  them :  '  There 
were  giants  in  the  earth  in  those  days.'  But  the  time  would  fail  us  to 
tell  of  her  Tillotsons,  and  her  Leightons,  her  Halls,  and  her  Wilsons ;  or 
to  speak  of  Usher,  and  Stanhope,  and  Still ingfleet,  and  Jones,  and  Seeker, 
and  Porteus,  and  Butler,  and  Paley,  and  Magee,  and  Home ;  men  whose 
praise  is  in  all  the  Churches. 

Of  illustrious  laymen,  we  can  boast  of  a  Locke,  a  Boyle,  a  Sir  Isaac 
Newton,  an  Addison,  and  a  Johnson,  a  Lord  Littleton,  a  Sir  William 
Jones,  a  Lord  Chief  Justice  Hale — and,  in  our  own  country,  a  Washing- 
ton, a  John  Jay,  a  Chief  Justice  Marshall;  men  distinguished  not  less  for 
their  piety  and  virtue  than  for  their  preeminent  talents ;  men  '  whose 
lives  and  writings  will  continue  to  enlighten  and  improve  mankind  so 
long  as  the  art  of  printing  shall  perpetuate  them.'  And  surely  these 
men  of  mighty  minds,  who  applied  their  utmost  powers  to  the  investiga- 
tion of  religious  truth,  may  well  serve  to  strengthen  our  confidence  in 
the  purity  and  soundness  of  a  Church  to  which  they  were  the  ornament 
and  support,  and  in  the  communion  of  which  they  lived  and  died. 

Of  laborers  in  the  missionary  field,  who  have  taken  their  lives  in  their 
hand,  and  gone  forth  with  apostohc  zeal  to  preach  the  Gospel  to  every 
creature,  what  names  stand  higher  than  Swartz,  and  Middleton,  and 
Heber,  and  Henry  Martyn  ? 

As  writers  of  practical  devotion,  who  are  more  read  than  Thomas 
Scott,  and  John  Newton,  and  Legh-  Richmond,  and  William  Wilberforce, 
and  Hannah  More  ? 

Or  where  will  you  look  for  works  of  more  fervent  piety — works  that 
have  been  oftener  blessed  to  the  conversion  of  sinners,  and  the  instruc- 
tion and  comfort  of  Christians — than  Law's  '  Serious  Call,'  Beveridge's 
'  Private  Thoughts,'  Scott's  '  Cliristian  Life,'  Sheilock  on  ' Death  and 
Judgment,'  Wilson's  'Private  Meditations,'  Nelson's  'Practice  of  True 


238  THE  COMPKEHENSIVE   CHURCH. 

these  last  were  taught  their  devotion  in  the  Church), 
and  Heber,  and  Martyn,  and  Buchanan,  and  Thomason, 
and  Pattison,  and,  in  our  own  land,  of  the  venerable 
White,  and  of  Hobart,  and  Ravenscroft,  and  Bedell, 
will  furnish  a  sufficient  illustration. 

We  have  spoken  of  religious  devotion,  as  distinct 
from  religious  action ;  and  the  distinction  is  manifest. 
Now  we  contend  that  the  system  of  worship  in  the  non- 
Episcopal  churches  of  our  country  is  not  adapted  to 
foster  devotion ;  and  the  devotion  felt  in  the  hearts  of 
the  members  of  these  churches  (and  there  is  much  of  it, 
1)0  it  spoken  to  their  praise)  is  attributable  to  other 
causes  not  provided  in  their  regular  ecclesiastical  sys- 
tems. And  the  system  of  the  Protestant  Episcopal 
Church  is  contradistinguished  from  these  other  systems 
by  the  fact  that  it  provides  directly  for  the  furtherance 
of  devotion,  and  that  this  result,  so  far  as  it  has  been 
accomplished  among  the  Episcopalians  of  our  country^ 
is  owing  manifestly  to  the  working  of  the  system,  even 
in  the  face  of  powerful  counteracting  causes  connected 
with  the  history  and  progress  of  the  Protestant  Epis- 
copal Church  in  the  United  States.  The  tendency  of 
other  systems^  while  they  allow  religious  action,  is,  in 
connection  with  the  spirit  of  the  age,  to  discourage,  or 
at  least  restrain  unduly,  religious  devotion.     The  system 

Devotion,'  and  Bishop  Taylor's  '  Holy  Living  and  Holy  Dying '  ?  Very 
many  other  works  of  a  kindred  spirit  and  character,  to  be  found  in  the 
closet  and  sick-room  of  almost  every  Christian,  of  every  name  and  na- 
tion, might  be  mentioned ;  but  they  will  readily  occur  to  every  pious 
reader's  mind. 

ThciiC  arc  indeed  the  prccionx  fruits  of  piety,  born,  nourished,  and  pcr- 
ffrtcd — so  far  as  anything  human  can  be  perfect — in  the  Ejtiscopal 
Church.'''' — Dorr^s  Churchman's  Manual,  pp.  278-280. 


THE  COMPREHENSIVE  CHUKCH.        239 

of  the  Protestant  Episcopal  Church  provides  especially 
for  tlie  increase  of  devotion,  while  at  the  same  time  it 
furnishes  to  its  members  every  encouragement  to  the 
most  energetic  action.  "We  are  only  able  here  to  hint 
at  the  distinction  above  stated.  The  point  to  which  we 
call  attention  is  this — that  the  system  of  the  Protestant 
Episcopal  Church  nourishes  religious  devotion.* 

We  will  now  consider  the  other  topic. 

II.  Religious  Action. — The  reader  is  requested  to 
bear  in  mind  what  was  said  in  the  last  two  sections  on 
the  liberty  and  adaptiveness  of  the  Protestant  E2)isco- 
pal  Church.  Let  him  consider  those  characteristics,  as 
therein  exemplified,  in  connection  with  the  stated  and 
elevated  devotional  arrangements  of  the  Church;  and 
he  will  perceive  that  there  is  the  largest  scope  and  en- 
couragement for  religious  action.  Indeed,  the  Protes- 
tant Episcopal  Church  is,  in  its  system,  the  Revival 
Church  of  our  country. 

Look  at  the  variety,  and  at  the  same  time  the  unity 
or  harmony,  of  e vangehcal  subjects  continually  presented 
in  the  annual  course  of  the  Ritual — Ascension,  and 
Whitsunday,  and  Trinity,  and  Christmas,  and  Epiphany, 
and  Lent,  and  the  solemn  Passion  Week,  wherein,  in 
daily  services  (what  would  be  called,  in  the  language  of 
the  time,  an  annual  protracted  meeting),  we  contem- 
plate the  tenderness  and  love,  the  sufferings,  the  judi- 

*  A  pious  and  intelligent  minister  of  a  non-Episcopal  denomination  once 
said  to  the  writer  substantially  as  follows :  "  The  reason  why  so  many 
in  the  professedly  religious  community  are  not  disposed  to  approve,  or 
do  not  like  to  attend,  your  Church  service,  is  that  your  service  is  too 
devotional ;  the  present  is  an  undevotional  age."  He  is  in  the  main  cor- 
rect. There  ought  to  be  over  all  our  land  more  of  heart-worsliip,  as 
well  as  intellectual  and  personal  activity. 


240  THE  COMPREHENSIVE  CHURCH. 

cial  trials,  the  bloody  sweat,  and  the  crucifixion  and 
burial  of  our  Lord ;  and  finally,  the  glorious  Easter,  the 
festival  of  the  Eesurrection  of  Christ ;  and  how  much 
there  is  continually  presented  to  quicken  the  pious  and 
convert  the  careless !  Look,  then,  at  the  liberty  of  the 
Church,  which  allows  the  employment  of  so  many  and 
various  cooperant  instrumentalities  to  arouse  and  edify. 
And  look  at  the  adaptiveness  of  the  Church,  which  car- 
ries it  and  its  Gospel  message  to  every  class,  and  condi- 
tion, and  age,  and  to  every  heart.  It  is  manifest  that 
here  is  a  system  formed,  which  needs  only  to  be  used  to 
eifect  unrivalled  results  for  the  honor  of  the  Master. 
There  is  no  ecclesiastical  system  extant  which  in  itself 
provides  legitimately  and  directly  for  a  constant  and 
orderly  succession  of  revivals  over  the  whole  country 
except  this.  Individuals  and  many  societies  of  other 
denominations  have  been  active  in  revivals,  under  some 
special  or  occasional  arrangements ;  but  the  Protestant 
Episcopal  Church  is  preeminently  and  singularly,  in 
its  system,  the  Revival  Church  of  the  United  States.^ 

*  There  is  a  passage  in  one  of  the  writings  of  the  Rev.  Albert  Barnes, 
the  distinguished  Presbyterian  clergyman  of  Philadelphia,  suggested  by 
the  above  observations,  which  we  cannot  forbear  to  quote.  It  will  be 
found  in  the  concluding  paragraphs  of  what  Bishop  Ouderdonk,  of  Penn- 
sylvania, has  called  "  a  truly  elegant  and  courteous  tribute  to  the  Epis- 
copal Church — a  truly  splendid  eulogium  on  our  Church — and  one  which 
does  credit  to  the  candor,  the  benevolence,  the  superiority  to  prejudice, 
of  the  elevated  mind  that  conceived  it,  and  the  honorable  frankness 
which  gave  it  public  utterance."  The  whole  eulogium  is  as  follows : 
"  We  associate  it  (Episcopacy)  with  the  brightest  and  happiest  days  of 
religion,  and  liberty,  and  literature,  and  law.  We  remember  that  it  was 
under  the  Episcopacy  that  the  Church  in  England  took  its  firm  stand 
against  the  Papacy ;  and  that  this  was  its  form  when  Zion  rose  to  light 
and  splendor,  from  the  dark  night  of  ages.     We  remember  the  name  of 


THE  COMPREHENSIVE  CHURCH.        241 

The  actual  working  of  the  system,  where  it  has  been 
faithfully  carried  out,  agrees  with  our  statements. 

There  are  scores  of  Protestant  Episcopal  Churches 
in  our  country  which  have  for  years  been  blessed  with 
a  continual  revival  of  religion,  and  in  which  hardly  a 
month  elapses  without  some  new  accessions  to  the  list 
of  the  confirmed  and  of  the  communicants.     And  each 

Cranmer — Cranmer,  first,  in  many  respects,  among  the  Reformers  ;  tliat 
it  was  by  his  steady  and  unerring  hand  that,  under  God,  the  pure  Church 
of  the  Saviour  was  conducted  through  the  agitating  and  distressing  times 
of  Henry  VIII.  We  remember  that  God  watched  over  that  wonderful 
man  ;  that  he  gave  this  distinguished  prelate  access  to  the  heart  of  one 
of  the  most  capricious,  cruel,  inexorable,  bloodthirsty,  and  licentious 
monarchs  that  has  disgraced  the  world  ;  that  God,  for  the  sake  of  Cran- 
mer and  his  Church,  conducted  Henry,  as  '  by  a  hook  in  the  nose,'  and 
made  him  faithful  to  the  Archbishop  of  Canterbury,  when  faithful  to  none 
else  ;  so  that,  perhaps,  the  only  redeeming  trait  in  the  character  of  Henry 
is  his  fidelity  to  this  first  British  prelate  under  the  Reformation.  The 
world  will  not  soon  forget  the  names  of  Latimer,  and  Ridley,  and  Ro- 
gers, and  Bradford  ;  names  associated,  in  the  feelings  of  Christians,  with 
the  long  list  of  ancient  confessors  'of  whom  the  world  was  not  worthy,' 
and  who  did  honor  to  entire  ages  of  mankind,  by  sealing  their  attach- 
ment to  the  Son  of  God  on  the  rack,  or  amid  the  flames.  Nor  can  we 
forget  that  we  owe  to  Episcopacy  that  which  fills  our  minds  with  grat- 
itude and  praise,  when  we  look  for  examples  of  consecrated  talent,  and 
elegant  literature,  and  humble  devoted  piety.  While  men  honor  elevated 
Christian  feeling,  while  they  revere  sound  learning,  while  they  render 
tribute  to  clear  and  profound  reasoning,  they  will  not  forget  the  names 
of  Barrow  and  Taylor,  of  Tillotson,  and  Hooker,  and  Butler ;  and  when 
they  think  of  humble,  pure,  sweet,  heavenly  piety,  their  minds  will  recur 
insdnctively  to  the  name  of  Leighton.  Such  names,  with  a  host  of 
others,  do  honor  to  the  world.  When  we  think  of  them,  we  have  it  not 
in  our  hearts  to  utter  one  word  against  a  Church  which  has  thus  done 
honor  to  our  race,  and  to  our  common  Christianity. 

Such  we  wish  Episcopacy  still  to  be.  We  have  always  thought  that 
there  are  Christian  minds  and  hearts  that  would  find  more  edification  in 
the  forms  of  worship  in  that  Church  than  in  any  other.     We  regard  it  aa 

11 


242  THE  COMPKEHENSIVE  CHURCH. 

successive  year  is  developing  more  clearly  and  encour- 
agingly this  peculiar  tendency  of  the  system. 

It  is  our  purpose  to  be  concise.  We  leave  it  to  our 
Christian  brethren,  whether  or  not  they  can  agree  to 
love  and  to  sustain  such  a  Church  as  has  been  here  de- 
scribed. 

adapted  to  call  forth  Christian  energy,  that  might  otherwise  be  dormant. 

We  have  never  doubted  that  many  of  the  purest  flames  of 

devotion  that  rise  from  the  earth  ascend  from  the  altars  of  the  Episcopal 
Church,  and  that  many  of  the  purest  spirits  that  the  earth  contains  min- 
ister at  those  altars,  or  breathe  forth  their  prayers  and  praises  in  language 
consecrated  by  the  use  of  piety  for  centuries. 

We  have  but  one  wish  in  regard  to  Episcopacy We  wish 

her  to  fall  in  with,  or  to  go  iu  advance  of,  others,  in  the  spirit  of  the  age. 
Our  desire  is  that  she  may  become  throughout — as  we  rejoice  she  is  in- 
creasingly becoming — the  warm,  devoted  friend  of  revivals  and  mission- 
ary operations.  She  is  consolidated,  well  marshalled,  under  an  efficient 
system  of  laws,  and  preeminently  fitted  for  powerful  action  in  the  field 
of  Christian  warfare.  We  desire  to  see  her,  what  the  Macedonian  pha- 
lanx was  in  the  ancient  army — with  her  dense,  solid  organization,  with 
her  unity  of  movement,  with  her  power  of  maintaining  the  position  which 
Bhe  takes,  and  with  her  eminent  ability  to  advance  the  cause  of  sacred 
learning,  and  the  love  of  order  and  of  law,  attending  or  leading  all  other 
churches  in  the  conquests  of  redemption  in  an  alienated  world.  We 
would  even  rejoice  to  see  her  who  was  first  in  the  field  at  the  Reforma- 
tion in  England  first,  also,  in  the  field  when  the  Son  of  God  shall  come 
to  take  to  himself  his  great  power  ;  and  whatever  positions  may  be  as- 
signed to  other  denominations,  we  have  no  doubt  that  the  Episcopal 
Church  is  destined  yet  to  be,  throughout,  the  warm  friend  of  revivals, 
and  to  consecrate  her  wealth  and  power  to  the  work  of  making  a  per- 
petual aggression  on  the  territories  of  sin  and  of  death." — Christian 
Spectator,  Vol.  VI.  See  also  "  Episcopacy  Examined  and  Heexamined,^^ 
New  York,  Protestant  Episcopal  Tract  Society,  pp.  89-91. 


THE  COMPREHENSIVE  CHURCH.  24.3 

SECTION    XXI. 

COMPEEHEXSIVE      TRAITS. 

If  the  Protestant  Episcopal  Church  be  the  Comprehensive  Church,  it  be- 
comes the  privilege  if  not  the  duty  of  all  Christians  to  unite  them- 
selves with  it — extent  of  this  duty — a  recapitulation  of  the  various 
comprehensive  traits  elucidated  in  the  preceding  sections — the  Prot- 
estant Episcopal  Church  proved  to  be  the  Comprehensive  Church — 
the  only  Church  founded  successfully  and  completely  upon  the  maxim 
of  the  primitive  and  Apostolical  Church — there  are  few  even  of  its 
own  members  who  understand  its  comprehensiveness — this  Church 
not  originated  by  human  wisdom  or  accident — it  is  a  system  provided 
by  the  gracious  providence  of  the  Lord  for  the  Christian  and  eccle- 
siastical unity  of  all  His  disciples. 

We  hold  it  to  be  an  axiom  that,  if  tlie  Protestant 
Episcopal  Churcli  be  the  Comprehensive  Chnrch — that  ' 
is,  if  it  have  within  its  system  all  the  particulars  which  ' 
are  held  essential,  not  only  by  all  Christian  denomina- 
tions jointly,  but  also  by  each  distinctively — and  if  ' 
there  be  no  other  system  in  our  country  equally  com-  * 
prehensive,  then  it  is,  if  not  the  hounden  duty,  certainly , 
the  privilege  of  all  Christians  who  love  their  Lord,  and  . 
wish  to  Jceep  His  commandment  of  iinity,  to  unitCt 
themselves  at  once,  eveii  if  it  ie  at  some  ^personal  sac-' 
rifice,  with  it. 

And  one  or  both  of  two  things  is  required  of  every 
one  who  would,  with  a  good  conscience,  avoid  uniting 
himself  with  this  Church  :  either  he  must  disprove  what 
we  have  just  laid  down  as  an  axiom,  that  is,  disprove 
the  importance  of  obeying  his  Lord's  command,  when 
he  has  it  in  his  power  to  do  so  ;  or  else  he  must  prove 


244         THE  COMPREHENSIVE  CHURQH. 

that  the  Protestant  Episcopal  Church  is  not  the  Com- 
prehensive Church. 

It  will  not  be  enough  for  an  objector  even  to  prove 
that  he  is  in  a  Church  which  has  a  valid  ministry  and 
valid  sacraments,  and  with  which  he  himself  is  perfectly 
satisfied.  He  must  prove  that  his  Church  is  compre- 
hensive, and  capable  of  receiving  all  sincere  disciples  of 
his  Lord,  whatever  their  diversities  of  opinion  and  cus- 
toms ;  or  else  his  Church  has  not  the  characteristics  of 
Christ's  one  Church  adapted  to  all  His  disciples ;  and 
he  is  therefore  bound  to  leave  it  as  a  defective  and  so 
far  a  corrupted  Church,  if  indeed  he  may  find  the  one 
comprehensive  system  elsewhere. 

In  summing  up  the  characteristics  of  the  Protestant 
Episcopal  Church,  we  shall  merely  recapitulate  some  of 
the  main  thoughts  suggested  in  the  preceding  sections. 

The  Protestant  Episcopal  Church  in  the  United 
States,  while  it  is  historically  at  unity  with  the  ancient 
and  Apostolical  Church,  is,  at  the  same  time,  purely  an 
American  Church,  and  therefore  is  entitled  to  the  sym- 
pathies of  all  American  Christians. 

Its  members  are  classed  necessarily  just  as  they  are 
in  every  Protestant  Church  ;  and  this  fact  recommends 
it  to  the  members  of  all  other  churches  as  a  medium  of 
unity,  having  in  this  j)articular  a  quality  common  to 
them  all. 

Its  territorial  divisions,  while  prepared  for  its  uni- 
vereal  extension,  are  yet  perfectly  simple,  and  afford 
the  most  desirable  facilities  for  the  external  union  of  all 
Christians. 

Its  laws  and  government  are  such  that  every  one  of 
its  members  is  represented  in  them,  and  has  a  power  of 


THE  COMPREHENSIVE  CHURCH.         245 

control  over  them ;  and  they  are  constituted  upon  such 
equitable  and  truly  republican  principles,  as  to  endear 
the  Church  to  every  Christian  who  loves  the  free  and 
righteous  principles  upon  which  our  political  institutions 
are  ordered. 

Its  ministry  is  such  that  every  conceivable  and  useful 
mode  of  clerical  influence  may  be  exerted ;  while  every 
minister,  in  every  degree,  is  directly  responsible  to  the 
Church  for  his  faithfulness  and  obedience  to  its  laws. 
Its  ministry  meets  exactly  the  wishes  of  every  true. 
Christian  in  our  land.  * 

Its  sacraments  are  free  to  all  true  disciples  of  the 
Lord  Jesus  Christ,  without  regard  to  their  differences 
in  the  interpretation  of  difficult  passages  of  Scripture  or 
in  their  abstract  systems  of  theological  and  philosophical 
doctrine.  In  this  fact  it  welcomes  all  to  one  communion 
and  fellowship. 

Its  standards,  although  explicit,  are  never  oppres- 
sive ;  and  its  doctrines  and  preaching  are  Scriptural 
and  practical ;  so  that  on  these  subjects  its  system  tends 
to  concord. 

Its  discipline  is  severe  against  manifest  sin,  but  it* 
is  patient  toward  human  infirmity,  "  loving  mercy  and* 
not  sacrifice,"  "  desiring  not  the  death  of  the  sinner,  but 
rather  that  the  sinner  turn  unto  God  and  be  saved ; " 
so  that  in  this  it  is  sure  of  the  ap23roval  of  all  who  are 
like  their  Father  in  Heaven,  and  who  have  the  meek- 
ness and  gentleness  of  His  only  Son. 

Its  modes  of  public  worship,  while  they  seek  to  en- 
courage solemnity  and  the  spirit  of  devotion  and  pray- 
er, are  yet  always  accommodated  to  the  spiritual  wants 
and  the  Christian  judgment  of  its  members ;  so  that  all 


^46  THE   COMPREHENSIVE   CHURCH. 

Christians,  who  unite  themselves  with  it,  do  have  it  in 
their  power  to  worship  God  according  to  the  dictates 
of  their  own  consciences,  and  the  necessities  of  their 
own  hearts. 

Its  laity  are  fully  and  effectually  represented  in  all 
the  regulations  and  action  of  the  Church,  and  have  not 
only  every  right  which  they  have  in  other  Churches, 
but  also,  in  some  very  important  respects,  more  rights, 
and  always  the  power  of  self -protection.  In  this  par- 
ticular, therefore,  the  Church  may  expect  the  favor  of 
all  Christian  laymen  in  our  country. 

Its  arrangements  concerning  Baptism,  and  its  con- 
nection of  the  Rite  of  Confirmation  with  that  ordi- 
nance, furnish,  what  in  no  other  Church  has  been  done, 
the  means  of  uniting  on  a  basis  of  harmony  all  Chris- 
tian people,  who  in  other  denominations  are  so  widely 
at  variance  on  this  theme  of  the  subjects  and  mode  of 
Baptism. 

Its  views  of  the  Lord's  Supper  agree,  substantially, 
with  those  of  other  orthodox  and  catholic  communions, 
while  its  terms  of  admission  are  more  liberal  than 
tliose  of  most  others ;  and  thus  it  is  able  to  combine  and 
associate  them  aU  around  one  table  of  mutual  charity. 

It  furnishes  opportunities  for  the  exercise  of  every 
benevolent  affection ;  it  cultivates  literature  and  labors 
for  Christian  education ;  and  it  is  pledged  wholly  and 
without  reserve  to  the  work  of  missions  in  all  tlie 
earth  ;  so  that  all  Christians  must  admire  its  singleness 
and  honest  devotion,  who  love  to  labor  for  the  good 
of  men,  and  to  fulfil  the  last  charge  of  the  ascended 
Lord, 

It  tolerates  all  the  modes  through  which  the  piety 


THE  COMPREHENSIVE  CHURCH.         247 

of  the  heart  would  find  outward  expression;  and  it 
invites  to  its  protection  every  variety  of  temperament 
and  habit ;  so  that  all  may  join  themselves  unto  it,  who 
take  delight  in  the  worship  of  God.  It  has  forms,  but 
it  is  not  tied  to  forms.  Outside  of  its  prescribed  rules 
for  special  occasions,  it  invites  to  every  variety  of 
Christian  worship,  and  every  method  of  Christian  ac- 
tivity. It  is  like  a  broad  country,  through  which, 
among  a  hundred  other  roads,  a  railroad  runs.  If  you 
get  into  the  cars,  you  must,  while  you  are  in  them,  ride 
upon  the  rails.  But  off  from  the  railroad  you  may  go 
as  you  please,  in  carriages  or  on  foot,  and  indulge  in  all 
the  privileges  of  a  free  and  law-abiding  citizen. 

Finally,  it  is  capable  of  modifying  itself,  in  any  and  - 
in  every  possible  respect,  to  the  circumstances  of  society  • 
and  the  wants  of  men,  in  all  periods  of  time ;  so  that  it  • 
is  able  to  unite  all  Christians  into  one  body,  and  to  be 
the  Church  of  the  world. 

J^Tow  we  inquire:  Is  not  the  Protestant  Episcopal, 
Church  in  the  United  States  entitled  peculiarly  to  the ' 
name  of  the  Comprehensive  Church  ?  Are  not  all  the ' 
essentials  of  a  Church  within  it,  and  all  the  essentials  . 
for  Christian  and  ecclesiastical  unity  ? 

The  writer  will  be  pardoned  if  he  ventures  the  re- 
mark that,  of  all  the  ecclesiastical  systems  which  the 
history  of  the  past  and  of  the  present  has  brought  under 
his  notice,  there  is  none  which,  in  the  principles  of  its 
organization,  has  carried  out  the  maxim  upon  whicli  the 
Primitive  and  Apostolical  Church  was  organized,  as 
alluded  to  in  our  first  chapter,  so  fearlessly  and  so  suc- 
cessfully as  that  which  it  has  been  the  design  of  the 
foregoing  sections  to  illustrate. 


248  THE   COMPREHENSIVE   CHURCH. 

Thanks  to  the  superintending  Spirit  and  Providence 
of  God! 

And  alas !  that  so  few,  even  of  Episcopalians,  do 
understand  the  occasion  for  this  thanksgiving ! 

We  further  inquire :  Was  it  the  mere  wisdom  of 
men,  or  were  they  mere  circumstantial  and  happy  acci- 
dents, which  have  fashioned  and  matured  this  Compre- 
hensive System?  Neither,  we  reply.  It  is  not  a 
scheme  devised  or  got  up  recently,  for  the  purpose  of 
gathering  Christians  from  their  divisions  into  fellowship 
and  cooperation.  It  is  simply  the  old  historic  Church, 
holding,  and  conveying  from  age  to  age,  the  apostolic 
idea  of  Catholicity  and  Comprehension.  Rather,  is  it 
not  the  provision  of  the  All-seeing  and  Gracious  Head 
of  the  Church,  for  bringing  together  again  into  "  One 
Body  "  His  scattered  and  divided  disciples,  when  they 
shall  have  learned  the  evils  and  the  distresses  of  dissen- 
sion, and  the  importance  of  His  own  new  command- 
ment :  "  Love  one  another,"  and  "  Be  one  "  ? 


CHAPTER  X. 

Conclusion — mode  in  which  our  subject  has  been  treated — the  Protestant 
Episcopal  Church  comprehensive — none  other  like  it — another  aspect 
of  this  Church — enumeration  of  certain  principles  preliminary  to  the 
exhibition  of  it — the  Protestant  Episcopal  Church  a  platform  on 
which  Christians  may  meet  and  perfect  a  plan  of  unity — this  proved 
— the  means  of  unity  are  provided  if  Christians  will  use  them — the 
Protestant  Episcopal  Church  capable  of  infinite  modification — invites 
all  Christians  to  unite  in  it  and  modify  it  as  they  please — objection 
answered — the  system  of  the  Protestant  Episcopal  Church  further 
opened — a  beautiful  and  grand  scheme — sin  of  negligence  on  this 
subject — a  call  to  unity — deprecation  of  false  unity — advantages  of 
true  unity — call  upon  the  laity — call  upon  the  clergy— our  plan  sub- 
mitted to  the  candid  judgment  and  honest  decision  of  the  Christian 
public. 

"We  have  been  looking  at  the  system  of  the  Prot- 
estant Episcopal  Church  as  it  is.  We  have  desired  to 
divest  ourselves  of  all  the  associations  of  the  jDast,  as  we 
have  desired  our  readers  to  do ;  and  have  looked  at  this 
Church  as  an  existing  system,  just  as  we  should  look  at 
it  if  it  had  been  broached  for  the  first  time  in  the 
course  of  the  present  year,  or  as  though  we  were  sug- 
gesting in  these  pages  the  outline  of  a  new  Ecclesiasti- 
cal Scheme  of  Union,  as  though  we  were  proposing  a 
new  organization  for  the  promotion  of  Christian  unity. 

We  inquire  now  respectfully  :  Are  not  the  elements 
of   concord    in    this   Church?     Are  not  those    points, 


250  THE   COMPREHENSIVE   CHURCH. 

whicli  are  held  chiefly  important  by  the  several  denomi- 
nations of  Christians  in  our  country,  all  included  already 
in  the  system  of  this  Church  ?  Does  not  this  Cliurch 
blend  into  one  harmonious  arrangement  the  "distinc- 
tive peculiarities  "  of  the  several  denominations  among 
us  ?  We  ask  our  readers :  Can  you  not  recognize  in 
this  Church,  distinctly  maintained,  the  very  points  to 
which  you,  as  members  of  some  particular  denomina- 
tions, have  respectively  given  chief  prominence  ?  Can 
you  find  similar  characteristics  in  any  other  of  the  nu- 
merous models  of  the  Church  which  have  been  con- 
structed by  the  wisdom  of  those  who  at  any  time  have 
separated  from  the  one  old  Church  to  form  new 
.  Churches  ? 

Answer  us  in  the  spirit  of  meek  and  self-denying 
disciples  of  Him,  who  prayed  for  you  and  for  us  in 
these  words :  "  Holy  Father,  I  pray  that  they  all  may 
be  one,  that  the  world  may  believe  that  Thou  hast  sent 
Me." 

There  is,  however,  another  aspect  of  the  Protestant 
Episcopal  Clmrch,  to  which  your  attention  is  solicited. 

In  order  to  present  clearly  the  aspect  referred  to, 
the  reader  must  be  reminded  of  one  or  two  preliminary 
principles.  These  principles  are  the  following :  That 
Christians  wish  to  be  united  ;  that  they  must  be  united 
in  some  one  Comprehensive  Church  ;  that,  in  order  to 
be  thus  united,  they  must  come  together  on  some  com- 
mon platform,  where  they  may  discuss  their  differences, 
and  compare  opinions,  and  suggest  reciprocal  compro- 
mises, and  finally  agree  u])on  some  scheme  of  unity,  to 
which  all  shall  be  pledged  to  adhere  ;  that  when  they 


THE   COMPREHENSIVE   CHURCH.  251 

sliall  have  finally  agreed  upon  such  scheme  of  unity, 
they  must  make  further  arrangements,  by  which  they 
may  come  together  at  stated  periods,  perhaps  year  after 
year,  continually,  and  change  and  modify  that  scheme 
(still  maintaining  unity)  to  meet  the  various  changes 
and  modifications  of  human  society. 

These  principles  being  acknowledged  correct,  we 
say  that,  if  they  were  carried  out  (as  they  ought  to 
be),  they  would  eventuate  in  the  construction  of  exactly 
such  a  system  as  that  of  the  Protestant  Episcopal  Church 
— the  scheme  of  unity  would  be  the  counterpart  of  the 
Protestant  Episcopal  Church.  This  is  the  other  aspect 
of  the  Protestant  Episcopal  Church  to  which  we  just 
now  alluded. 

Granting,  for  the  occasion,  that  the  Protestant  Epis- 
copal Church  is  not  now  in  every  respect  just  the 
system  which  the  several  denominations  when  united 
might  desire,  it  is,  nevertheless,  exactly  the  platform 
tipon  which  they  all  may  meet  and  arrange  such  a  sys- 
tem as  they  would  desire.  It  is  the  living  agent,  which 
will,  at  their  bidding,  work  out  for  them  precisely  their 
ideal  of  unity.  It  is  a  beautiful  and  perfect  organum 
(to  many  doubtless  a  novum  organum  in  this  applica- 
tion of  it)  whose  machinery  can  accomplish  any  result. 
Let  them  put  their  hand  to  its  machinery,  let  them 
enter  the  building  which  encloses  it,  and  whose  doors 
are  thrown  wide  open  and  nailed  back  so  that  they  can- 
not close  again,  and  there  let  them  superintend  and 
guide  its  operations,  and  they  ■  may  have  whatsoever 
product  they  may  please  to  have. 

We  refer  now  to  the  general  principles  of  Ecclesias- 
tical Government  unfolded  in  the  last  chapter.     Let  all 


252  THE  COMPREHENSIVE   CHURCH. 

the  parishes — the  newly  formed  as  well  as  the  others — 
elect  men  who  shall  represent  their  views  to  the  Dio- 
cesan Conventions,  where  are  free  discussions  and  fair 
decisions.  Let  the  Diocesan  Conventions  look  to  it  that 
their  own  views  are  correctly  represented  in  the  General 
Convention.  Majorities  govern — majorities  in  the  par- 
ishes, in  the  Diocesan  Conventions,  in  the  General  Con- 
vention— majorities  of  the  whole  Church — majorities 
of  the  Laity,  of  the  Clergy,  of  the  Bishops.  When 
such  majorities  wish  for  change,  it  is  right  that  changes 
occur.  Until  they  do,  it  is  wise,  and  the  secret  of  unity, 
that  the  minority  forbear. 

Is  it  not  manifest  that,  if  the  Christian  people  of  our 
land  wish  to  unite  into  some  comprehensive  scheme  of 
ecclesiastical  unity  (without  which  there  can  be  no  true 
Christian  union),  they  can  accomplish  their  object,  quiet- 
ly, and  certainly,  and  immediately,  by  uniting  themselves 
with  the  Protestant  Episcopal  Church?  Are  not  in- 
strumentalities here  supplied  to  their  hands,  by  which 
they  may  triumphantly  effect  their  wish  ? 

We  say  then  to  our  fellow-Christians  in  the  several 
denominations :  "  Cast  in  your  lot  with  us."     We  will 

'  welcome  you  to  our  unity.     We  do  not  invite  you  to  a 
Church  in  which  you  must  be  cramped  and  straitened 

.incessantly,  but  to  a  pliant  Church — a  Church  capable 
of  infinite  modification.     We  are  willing  to  amalgamate 

•  with  you;    only  let  the  wounds  of  Christ's  body  be 

■healed,  only  let  us  become  one.     You  may  outnumber 
us ;  you  may  have  the  control  in  our  parishes,  in  our 

.Diocesan    Conventions,   in   our    General    Convention. 

,  You  may  revise  and   rearrange  our  laws.     Be  it  so  ! 
We  are  willing  to  be  melted  down  with  you,  in  our 


THE  COMPREHENSIVE  CHURCH.         253 

,  own  crucible,  into  one  mass  of  Christian  love  and  fel- 
•lowship.  Is  this  the  language  of  a  narrow,  and  arbi- 
trary, and  intolerant  bigotry?  Is  the  Church,  whose 
entrance  is  so  wide,  and  which  is  willing  to  be  moulded 
by  any  influence  you  may  exert,  sectarian  or  contracted 
in  its  spirit  ?  Is  it  not  fitted  for  universality,  which  is 
the  collateral  principal  with  unity  ?  Like  some  spacious 
and  noble  ship,  she  can  take  in  all  who  would  trast  her 
decks,  or  be  entertained  in  her  various  saloons,  while 
she  ever  moves  hither  and  thither,  true  to  the  slightest 
motions  of  her  helm,  and  while  her  broad  canvas  swells 
at  the  pressure  of  the  faintest  breeze,  and  hurries  her 
still  forward. 

If  it  should  seem  to  any  that,  in  representing  the 
system  of  the  Protestant  Episcopal  Church  as  has  been 
done,  we  expose  a  weak  point  in  its  organization,  we 
develop  a  liberality  which  is  suicidal,  we  show  it  to  be 
in  the  power  of  others  to  modify  it  until  its  essential 
idea  shall  be  destroyed,  our  reply  is  ready :  That  which 
seems  to  be  the  point  of  its  weakness  is  the  veiy  hinge 
of  its  strength ;  the  apparent  defect  is,  on  closer  exami- . 
nation,  the  real  beauty.  The  system  is  one  of  checks 
and  balances,  not  artificial  but  natural,  and  therefore 
invariable  in  their  operation.  The  door  which  admits 
one  man  of  a  certain  class  of  predilections,  admits  with 
him  another  man  of  perhaps  ojDposite  predilections ; 
and  these  men  must  harmonize.  Each  must  deny  him- 
self a  little,  that  both  may  have  the  greater  liberty ;  and 
these  men,  who,  if  they  had  remained  in  opposite  sects, 
would  have  been  bitter  adversaries,  become,  in  the 
Protestant  Episcopal  Church,  brothers.  So  would  it 
be  in  any  event. 


254  .        THE   COMPREHENSIVE   CHURCH. 

Such  is  our  confidence  in  the  adaptation  of  the 
Protestant  Episcopal  Church  to  the  common  wants  of 
the  many,  that  we  should  not  fear  any  essential  change 
in  its  system  from  any  accession  of  numbers.  In  fact, 
every  accession  of  numbers  would  confirm  the  system 
and  make  it  more  tenacious,  just  as  an  increase  of 
weight  gives  stability  to  the  mechanical  arch.  We  are 
confident  that,  if  all  the  members  of  all  the  denomina- 
tions in  our  land  should  unite  with  the  Protestant  Epis- 
copal Church  to-morrow,  although  there  might  be  a 
thousand  changes  in  the  minute  details  of  the  system 
(as  now  such  are  constantly  occurring),  yet  there  would 
be  no  change  of  any  of  its  essential  features.  It  is  a 
grand  scheme,  the  result  not  of  a  single  intellect  nor  of 
a  single  age,  but  combining  the  conclusions  of  countless 
minds,  and  framed  upon  the  experience  of  many  ages, 
and  based  upon  the  philosophy  of  the  universal  heart. 

We  can  conceive  of  but  one  mode  of  parrying  the 
application  of  the  argument.  There  may  be  multitudes 
who  will  say :  "  After  all,  it  is  no  matter  about  this  out- 
ward unity ;  we  may  as  well  continue  separate,  and 
strive  each  to  do  what  he  can  for  the  glory  of  God  and 
the  salvation  of  souls."  But,  brethren,  why  work  at  a 
disadvantage  so  great,  so  entirely  unnecessary,  so  uncon- 
querably full  of  evil  ?  How  long  shall  Christians  de- 
clare, in  the  face  of  all  Scripture,  in  the  face  of  all  ex- 
perience, in  the  face  of  all  tnie  philosophy  of  the  mind 
and  heart,  in  tlie  face  of  all  nature  :  "  Let  us  have  the 
internal  unity,  it  is  no  matter  about  the  outward" — 
when,  all  the  while,  it  is  absolutely  impossible  that  the 
two  can  be  separated?  We  will  not  recapitulate  our 
leasonings  in  the  early  chapters  of  this  vcjlume  ;  but  we 


THE  COMPREHENSIVE  CHURCH.         255 

will  press  tlieir  conclusions.  If  it  is  no  matter  about 
tliis  outward  unity,  then  it  is  no  matter  about  the  inter- 
nal ;  then  it  is  no  matter  about  the  honor  of  the  Church 
in  the  eyes  of  the  profane,  and  the  impenitent,  and  the 
careless,  and  the  unthoughtful ;  then  it  is  no  matter 
whether  Christians  shall  ever  love  each  other  in  a  per- 
fect reciprocal  confidence,  without  concealment  and 
without  reserve — whether  they  shall  ever  work  to- 
gether for  Christ  without  molestation  and  with  their 
utmost  energies — whether  they  shall  ever  rejoice  over 
the  conversion  of  the  nations,  and  join  their  hosannas 
on  earth  with  the  "  great  voices  in  heaven,  saying,  The 
kingdoms  of  this  world  are  become  the  kingdoms  of 
our  Lord  and  of  his  Christ,  and  he  shall  reign  for  ever 
and  ever." 

"VVe  call  for  Christian  unity,  without  which  there 
can  never  be  a  millennium  of  peace  and  holiness  on 
earth — without  which  the  Lord  Jesus  can  never  estab- 
lish his  kingdom  among  men. 

We  call  not  for  that  Christian  union  which  flares  up 
into  life,  and  dies  in  some  brilliant  paragraph  of  a  re- 
ligious-literary journal ;  or  which  shows  itself  like  a 
sprite,  and  vanishes  in  the  dazzling  appeal  of  some  fine 
orator  on  the  stage  of  some  great  benevolent  society. 
We  ask  not  for  that  Christian  union  which  flows  so 
softly  from  the  lips  of  men  who  never  think  of  any- 
thing beyond  the  narrow  limits  of  their  own  narrow 
sect ;  nor  for  that  which  is  breathed  forth  so  faintly  by 
good  and  holy  men,  who  long  for  peace,  yet  know  that 
the  peace  which  their  lips  speak  of  is  a  very  different 
thing  from  the  actual  strifes  which  are  wearying  their 
hearts. 


256  THE   COMPREHENSIVE   CHURCH. 

We  call  for  actual  Christian  union,  in  whicli  the  dis- 
sensions which  part  brethren  shall  be  done  away ;  in 
which  the  causes  of  contention  shall  be  removed;  in 
which  the  plottings  and  counter-plottings,  the  preju- 
dices and  hard  speeches,  the  suspicions  and  intolerance, 
which  distract  the  family  of  the  Redeemer,  shall  be 

•  destroyed.     We  ask  for  Christian  union  which  shall  be 

•  not  sentimental,  but  real ;  not  visionary,  but  existing ; 
.  not  in  words  or  wishes,  but  in  fact.  We  ask  not  for 
.  a  shadow,  but  for  a  substance ;   not  for  a  creature  of 

•  dreams,  however  lovely,  but  for  a  being  of  flesh  and 
.blood,  who  shall  be  an  every-day  companion.  We  ask 
for  the  "one  body,"  that  so  we  may  have  the  "one 
spirit  and  the   one   Lord,  the   one  faith   and  the  one 

•  baptism,  and  the  one  God  and  Father  of  all,  who  is  over 
.all,  and  through  all,  and  in  us  all."  We  want  one  holy 
•Church,  visible  and  tangible,  fitted  for  the  period  in 

which  we  live  ;  so  that  the  soldiers  of  Emmanuel  shall 
no  more  be  compelled  to  act  as  spies  upon  each  other, 
and  to  waste  their  energies  in  internal  and  self-destruc- 
tive conflicts,  but  rather  shall  present  one  undivided 
front,  and  have  unweakened  courage  in  their  grand 
"  aggressive  attack "  upon  sin,  whether  at  home  or 
abroad. 

We  call  for  a  true  Christian  unity,  which  shall  ex- 
pand itself  through  our  land ;  which  shall  go  into  all 
the  little  villages,  and  all  the  private  dwellings,  over 
the  whole  length  and  breadth  of  our  long  and  our 
broad  country,  and  unite  hearts,  and  unite  voices,  and 
unite  labor,  and  strength,  and  wealth,  that  have  always 
before  been  separated — which  shall  bring  into  one  Com- 
prehensive Church  all  the  disciples  of  Christ. 


THE  COMPREHENSIVE  CHURCH.         257 

Then  our  villages  will  be  gardens  of  God,  which  are 
now  wrangling-places.  Then  plain  men  and  learned 
men  together  will  give  up  their  jealousies  and  conten- 
tions, and  with  these  their  unhappiness ;  and  men  will 
be  able  to  think  about  Christ  and  souls  and  the  world. 
Then  the  multitudes,  who  have  hitherto  excused  them- 
selves from  their  duty  behind  the  dissensions  of  Chris- 
tians, will  be  left  without  excuse,  or  will  take  up  the 
exclamation  of  the  worldly  in  the  days  of  Tertullian : 
"See  how  these  Christians  love  one  another."  Then 
shall  we  "  all  be  one,  and  the  world  will  believe  on  the 
Son  of  God." 

Our  call  is  upon  the  Christian  people  of  our  land. 
We  call  upon  the  Laity,  in  every  class  and  condition 
of  Christian  society,  to  consider  this  subject ;  to  decide 
upon  duty ;  and  to  act  promptly,  as  reasonable  and  as 
responsible  men. 

We  call  upon  the  Clergy,  and  especially  those  among 
them  who  fill  the  high  places  of  influence  and  of  au- 
thority. We  entreat  you  patiently  and  candidly  to 
investigate  this  subject.  Let  it  be  canvassed  fully  in 
your  public  prints.  Let  it  be  the  topic  of  agitation,  or 
at  least  of  discussion,  in  your  large  assemblies.  We  pray 
you  to  come  yourselves,  and  to  bring  with  you  those 
whom  you  may  lawfully  influence,  into  the  unity  of  one 
happy  fold  of  the  chief  Shepherd.  We  will  sit  down 
with  you  most  gladly  in  our  earliest  Conventions,  and, 
in  all  our  deliberations,  our  motto  shall  be  :  Compeomise 

AND  CONFOKMITY,  LlBERTY  AND  LaW,  UnIVEKSALITY  AND 

Unity. 

The  subject  is  momentously  serious.     It  demands 
action   as  well  as   consideration.     "Let  no   one,"  we 


258  THE  COMPREHENSIVE  CHURCH. 

quote  from  our  title-page — "  Let  no  one  excuse  or  de- 
ceive or  console  himself  by  pertinacious  disputatious- 
ncss :  for  our  treatise  is  concerning  life  and  salvation." 
There  may  be  some  who  will  esteem  our  Call  pre- 
posterous, and  smile  at  our  Plan.  But  let  no  Christian 
esteem  our  Call  preposterous  before  he  has  solemnly, 
"with  prayer  and  in  honesty,  determined  his  duty  in 
reference  to  it.  And  let  no  Christian  smile  at  our  Plan 
until  he  has  proved  it  to  be  impracticable. 


APPENDIX 


"O  ALMIGHTY  GOD,  WHO  HAST  BUILT  THY  CHUECH  UPON  THE 
FOUNDATION  OF  THE  APOSTLES  AND  PEOPHETS,  JESUS  CHRIST  HIM- 
SELF BEING  THE  CHIEF  COENEK-STONE  ;  GEANT  THAT,  BY  THE 
OPERATION  OF  THE  HOLY  GHOST,  ALL  CHRISTIANS  MAY  BE  SO 
JOINED  TOGETHEE  IN  UNITY  OF  SPIRIT,  AND  IN  THE  BOND  OF 
PEACE,  THAT  THEY  MAY  BE  AN  HOLY  TEMPLE  ACCEPTABLE  UNTO 
THEE,    THEOUGH  JESUS   CHEIST   OUR   LORD." 

Book  of  Common  Prayer, 
Collect  for  the  Institution  of  Ministers,  and  also  for  the 
Festival  of  St.  Simon  and  St.  Jude. 


APPENDIX. 


Origin  and  Oeganization  of  the  Protestant  Epis- 
copal Church  in  the  United  States.  Extracted 
from  "Memoirs  of  the  Protestant  Episcopal 
Church  in  the  United  States,"  etc.,  hy  the  late 
Bishop  White,  of  Pennsylvania.     Pp.  17-30. 

Although  it  happened,  as  might  be  expected,  that  a  propor- 
tion of  the  settlers  of  English  America  were  of  the  profession 
established  in  England,  yet  the  number  was  not  so  considerable 
as  might  be  supposed  from  the  existing  relation,  owing  probably 
to  the  circumstance  that  several  of  the  colonies  arose  in  a  great 
measure  from  dissatisfaction  with  the  establishment  at  home,  and 
partly  to  an  influx  of  subsequent  settlers,  not  only  from  other 
countries  subject  to  the  same  crown,  but  also  from  countries  on 
the  continent  of  Europe,  principally  some  of  the  states  of  Ger- 
many. In  the  Northern  and  Eastern  States  the  comparatively 
small  number  of  the  Church  of  England  may  be  seen  in  the  fact 
that,  when  the  revolutionary  war  began,  there  were  not  more 
than  about  eighty  parochial  clergymen  of  that  Church  to  the 
northward  and  to  the  eastward  of  Maryland ;  and  that  those 
clergymen  derived  the  greater  part  of  their  subsistence  from  the 
Society,  instituted  in  England,  for  the  Propagation  of  the  Gospel 
in  Foreign  Parts — with  the  exception  of  those  resident  in  the 


262  THE  COMPREHENSIVE  CHURCH. 

towns  of  Boston  and  Newport,  and  the  cities  of  New  York  and 
Philadelphia — there  being  no  Episcopal  congregations  out  of  those 
towns  and  cities  held  to  be  of  ability  to  support  clergymen  of 
themselves.  In  Maryland  and  in  Virginia  the  Episcopal  Church 
was  much  more  numerous,  and  had  legal  establishments  for  its 
support.  It  was  especially  numerous  in  those  parts  of  the  said 
provinces  which  were  settled  when  the  establishments  took  place ; 
for  in  the  more  recently  settled  counties  the  mass  of  the  people 
were  of  other  communions,  scarcely  known  among  thorn  in  the 
early  period  of  their  histories.  In  the  more  southern  colonies, 
the  Episcopalians  were  fewer  in  proportion  than  in  the  two  last 
mentioned,  but  more  than  in  the  northern. 

The  peculiar  circumstances  under  which  it  existed  prevented, 
and  probably,  under  the  old  regime,  would  have  continued  to  pre- 
vent, its  organization.  Separated  by  the  Atlantic  Ocean  from  the 
Episcopacy  under  which  it  had  been  planted,  it  had  no  resource 
for  a  ministry  but  in  emigration  from  the  mother  country,  and 
by  sending  its  candidates  for  the  ministry  to  that  country  for 
orders.  The  first  could  not  be  the  channel  of  a  respectable  per- 
manent supply;  and  the  second,  which  was  the  most  depended 
on  in  the  latter  years  of  the  colonies,  was  very  troublesome  and 
expensive.  The  evil  of  the  want  of  an  internal  Episcopacy  did 
not  end  here.  For,  although  the  Bishop  of  London  was  consid- 
ered as  the  diocesan  of  the  Episcopal  Churches  in  America,  it  is 
evident  that  his  authority  could  not  be  effectually  exerted  at  such 
a  distance  for  the  removing  of  unworthy  clergymen ;  besides 
which,  there  were  civil  institutions  supposed  to  be  in  opposition 
to  it  in  the  provinces  where  establishments  had  been  provided. 
In  Maryland,  in  particular,  all  interference  of  the  Bishop  of  Lon- 
don, except  in  the  single  matter  of  ordination,  was  held  by  the 
proprietary  government  to  be  an  encroachment  on  its  author- 
ities. 

For  these  reasons,  and  on  the  ground  of  the  .evident  propriety 
of  being  supplied  with  all  the  orders  of  the  ministry  recognized 
by  their  ecclesiastical  system,  application  had  been  made  to 
England  at  different  times  by  the  clergy,  especially  those  in  the 
northern  colonies,  for  the  obtaining  of  an  Episcopate.     These 


APPENDIX  A,  263 

applications  had  produced  much  contention  in  pamphlets  and  in 
newspapers.  What  would  have  heen  the  event,  in  this  respect, 
had  the  Episcopal  clergy  succeeded  in  their  desires,  is  a  problem 
which  it  will  be  forever  impossible  to  solve. 

If  such  was  the  liifficulty  of  being  supplied  with  a  ministry 
during  the  acknowledged  supremacy  of  the  British  crown,  much 
greater,  as  may  be  supposed,  was  the  same  difficulty  during  the 
struggle  which  ended  in  the  elevating  of  the  colonies  to  the  rank 
of  independent  states.  During  that  term  there  was  no  resource 
for  the  supply  of  vacancies,  which  were  continually  multiplying, 
not  only  from  death  but  by  the  retreat  of  very  many  of  the  Epis- 
copal clergy  to  the  mother  country,  and  to  the  colonies  still 
dependent  on  her.  To  add  to  the  evil,  many  able  and  worthy 
ministers,  cherishing  their  allegiance  to  the  king  of  Great  Brit- 
ain, and  entertaining  conscientious  scruples  against  the  use  of  tho 
liturgy,  under  the  restriction  of  omitting  the  appointed  prayers 
for  him,  ceased  to  officiate.  Owing  to  these  circumstances,  the 
doors  of  the  far  greater  number  of  the  Episcopal  churches  were 
closed  for  several  years.  In  the  State  in  which  this  work  is 
edited  (Pennsylvania),  there  was  a  part  of  that  time  in  which 
there  was,  through  the  whole  extent,  but  one  resident  minister 
of  the  Church  in  question,  he  (Bishop  "White)  who  records  the 
fact. 

The  first  step  toward  the  forming  of  a  collective  body  of  the 
Episcopal  Church  in  the  United  States  was  taken  at  a  meeting 
for  another  purpose  of  a  few  clergymen  of  New  York,  New 
Jersey,  and  Pennsylvania,  at  Brunswick,  in  New  Jersey,  on  the 
13th  and  14th  of  May,  1784.  These  clergymen,  in  consequence 
of  prior  correspondence,  had  met  for  the  purpose  of  consulting 
in  what  way  to  renew  a  society  that  had  existed  under  charters 
of  incorporation  from  the  Governors  of  the  said  three  States,  for 
the  Support  of  Widows  and  Children  of  Deceased  Clergymen. 
Here  it  was  determined  to  procure  a  larger  meeting  on  the  5th 
of  the  ensuing  October,  in  New  York,  not  only  for  the  purpose 
of  reviving  the  said  charitable  institution,  but  to  conferand  agree 
on  some  general  principles  of  an  union  of  the  Episcopal  Church 
throughout  tho  States. 


264  THE   COMPREHENSIVE   CHURCH. 

Such  a  meeting  was  held  at  the  time  and  place  agreed  on ; 
and,  although  the  members  composing  it  were  not  vested  with 
powers  adequate  to  the  present  exigencies  of  the  Church,  they 
happily,  and  with  great  unanimity,  laid  down  a  few  general  prin- 
ciples, to  be  recommended  in  the  respective  States,  as  the  ground 
on  which  a  future  ecclesiastical  government  should  be  established. 
These  principles  were  approbatory  of  Episcopacy  and  of  the 
"Book  of  Common  Prayer,"  and  provided  for  a  representative 
body  of  the  Church,  consisting  of  clergy  and  laity,  who  were  to 
vote  as  distinct  orders.  There  was  also  a  recommendation  to  the 
Church  in  the  several  States,  to  send  clerical  and  lay  deputies  to 
a  meeting  to  be  held  in  Philadelphia,  on  the  2Tth  of  September, 
in  the  following  year. 

Although,  at  the  meeting  last  held,  there  were  present  two 
clergymen  from  the  Eastern  States,  yet  it  now  appeared  that  there 
was  no  probability,  for  the  present,  of  tbe  aid  of  the  Churches  in 
those  States  in  the  measures  begun  for  the  obtaining  of  a  repre- 
sentative body  of  the  Church  at  large.  From  this  they  thought 
themselves  restrained  in  Connecticut,  in  jjarticular,  by  a  step  they 
had  antecedently  taken  for  the  obtaining  of  an  Episcopate  from 
England ;  for,  until  the  event  of  their  application  could  be  known, 
it  naturally  seemed  to  them  inconsistent  to  do  anything  which 
might  change  the  ground  on  which  the  gentleman  of  their  choice 
was  then  standing.  This  gentleman  was  the  Rev.  Samuel  Sea- 
bury,  D.  D.,  formerly  missionary  on  Staten  Island,  who  had  been 
recommended  to  England  for  consecration  before  the  evacuation 
of  New  York  by  the  British  army. 

On  the  27th  of  September,  1785,  there  assembled  agreeably  to 
appointment,  in  Philadelphia,  a  convention  of  clerical  and  lay 
deputies  from  seven  of  the  thirteen  United  States,  viz.,  from 
New  York  to  Virginia,  inclusive,  with  the  addition  of  South  Caro- 
lina. They  applied  themselves  to  the  making  of  such  alterations 
in  the  "Book  of  Common  Prayer"  as  were  necessary  for  the 
accommodating  of  it  to  the  lute  changes  in  the  state ;  and  the 
proposing,  but  not  establishing,  of  such  other  alterations  in  that 
book  and  in  the  Articles,  as  they  thought  an  improvement  of  the 
service  and  of  the  manner  of  stating  the  principal  articles  of  faith. 


APPENDIX  A.  265 

These  were  published  in  a  book,  ever  since  known  by  the  name  of 
the  "  Proposed  Book." 

The  convention  entered  on  the  business  of  the  Episcopacy 
with  a  knowledge  that  there  was  now  a  bishop  in  Connecticut, 
consecrated,  not  in  England,  but  by  the  non-juring  bishops  of 
Scotland ;  for  Dr.  Seabury,  not  meeting  assurance  of  success  with 
the  bishops  of  the  former  country,  had  applied  to  the  latter  quar- 
ter for  the  succession,  which  had  been  there  carefully  maintained, 
notwithstanding  their  severance  from  the  state  in  the  revolution 
of  1688.  Bishop  Seabury  had  returned  to  America,  and  had  en- 
tered on  the  exercise  of  his  new  function  in  the  beginning  of  the 
preceding  summer,  and  two  or  three  gentlemen  of  the  Southern 
States  had  received  ordination  from  his  hands.  Nevertheless  the 
members  of  this  convention,  although  generally  impressed  with 
sentiments  of  respect  toward  the  new  bishop,  and  although,  with 
the  exception  of  a  few,  alleging  nothing  against  the  validity  of 
his  Episcopacy,  thought  it  most  proper  to  direct  their  views  in 
the  first  instance  toward  England, 

Accordingly,  they  addressed  the  archbishops  and  bishops  of 
England,  stating  that  the  Episcopal  Church  in  the  United  States 
had  been  severed,  by  a  civil  revolution,  from  the  jurisdiction  of 
the  parent  Church  in  England;  acknowledging  the  favors  for- 
merly received  from  the  bishops  of  London  in  particular,  and  from 
the  archbishops  and  bishops  in  general,  through  the  medium  of 
the  Society  for  Propagating  the  Gospel ;  declaring  their  desire  to 
perpetuate  among  them  the  principles  of  the  Church  of  England, 
in  doctrine,  discipline,  and  worship ;  and  praying  that  their  lord- 
ships would  consecrate  to  the  Episcopacy  those  persons  who 
should  be  sent,  with  that  view,  from  the  Churches  in  any  of  the 
States  respectively. 

In  order  that  the  present  convention  might  be  succeeded  by 
bodies  of  the  like  description,  they  framed  an  ecclesiastical  con- 
stitution, the  outlines  of  which  were  that  there  should  be  a  trien- 
nial convention,  consisting  of  a  deputation  from  the  Church  in 
each  State  of  not  more  than  four  clergymen  and  as  many  laymen ; 
that  they  should  vote  statewise,  each  order  to  have  a  negative  on 
the  other ;  that  when  there  should  be  a  bishop  in  any  State,  ho 

13 


266         THE  COMPREHENSIVE  CHURCH. 

should  bo  officially  a  member  of  the  convention;  that  the  differ- 
ent orders  of  clergy  should  be  accountable  to  the  ecclesiastical 
authority  in  the  State  only  to  which  they  should  respectively  be- 
long; and  that  the  engagement  previous  to  ordination  shonld  be 
a  declaration  of  belief  in  the  Holy  Scriptures,  and  a  promise  of 
conformity  to  the  doctrines  and  the  worship  of  the  Church. 

Further,  the  convention  appointed  a  committee  with  various 
powers,  among  which  was  that  of  corresponding,  during  the 
recess,  with  the  archbishops  and  bishops  of  England ;  and  they 
adjourned  to  meet  again  in  Philadelphia,  on  the  20th  of  June,  in 
the  following  year. 

After  the  rising  of  the  convention,  their  address  to  the  Eng- 
lish prelates  was  forwarded  by  the  committee  to  his  Excellency 
John  Adams,  Esq.,  the  American  minister,  with  the  request  that 
it  might  be  delivered  by  him  to  his  Grace  the  Archbishop  of  Can- 
terbury. There  were  also  forwarded  certificates  from  the  execu- 
tives of  the  States  in  which  there  was  a  probability  of  there  being 
bishops  chosen.  The  executives  who  gave  these  certificates  were 
those  of  New  York,  Pennsylvania,  Maryland,  and  Virginia.  These 
evidences,  agreeably  to  instructions  of  the  convention,  were  ap- 
plied for  by  the  members  of  that  body  from  the  said  States  respect- 
ively. Mr.  Adams  willingly  performed  the  service  solicited  of 
him,  and  in  a  conversation  which  he  held  with  the  Archbishop 
of  Canterbury,  on  the  subject  of  the  address,  gave  such  informa- 
tion and  expressed  such  sentiments  as  were  calculated  to  promote 
the  object  of  it. 

After  the  receipt  of  the  first  of  the  letters  of  the  English  pre- 
lates, and  before  the  receipt  of  the  second,  the  General  Conven- 
tion assembled  agreeably  to  appointment,  in  Philadelphia,  on  the 
20th  of  June,  1786.  The  principal  business  transacted  by  them 
was  another  address  to  the  English  prelates,  containing  an  ac- 
knowledgment of  their  friendly  and  affectionate  letter,  a  declara- 
tion of  not  intending  to  depart  from  the  doctrines  of  the  English 
.Church,  and  a  determination  of  making  no  further  alterations 
than  such  as  either  arose  from  a  change  of  circumstances,  or 
a[)pearcd  conducive  to  union,  and  a  repetition  of  the  prayer  for 
the  succession  of  the  Episcopacy.    Before  their  adjournment  they 


APPENDIX   A.  367 

appointed  a  committee  with  power  to  reassemble  them,  if  thought 
expedient,  at  Wilmington,  in  the  State  of  Delaware. 

On  the  committee's  receipt  of  the  second  letter  they  summoned 
the  convention  to  meet,  at  the  place  appointed,  on  the  10th  of 
October  following. 

The  deputies  from  the  several  States  were  called  on,  beginning 
from  the  northward,  for  information  whether  any  persons  had 
been  chosen  in  them  respectively  to  proceed  to  England  for  con- 
secration ;  when  it  appeared  that  the  Rev.  Samuel  Provoost,  D.  D., 
rector  of  Trinity  Church,  in  the  city  of  New  York,  had  been 
chosen  for  that  purpose  by  the  convention  in  that  State ;  that  the 
Eev.  William  White,  D.  D.,  rector  of  Christ  Church  and  St.  Pe- 
ter's, in  the  city  of  Philadelpliia,  had  been  chosen  by  the  con- 
vention in  Pennsylvania ;  and  tliat  the  Rev.  David  Griffith,  D.  D., 
rector  of  Fairfax  parish,  Virginia,  had  been  chosen  by  the  con- 
vention there.  Testimonials  in  their  favor  from  the  conventions 
in  the  respective  States,  agreeable  to  the  form  prescribed  by  the 
archbishops,  were  laid  before  the  General  Convention,  who  im- 
mediately signed,  in  favor  of  each  of  the  bishops  elect,  a  testi- 
monial, according  to  the  form  prescribed  to  them  by  the  same 
authority. 

The  two  former  of  the  above-named  clergymen,  having  em- 
barked together  early  in  the  next  month,  arrived  at  Falmouth 
after  a  passage  of  eighteen  days.  On  their  reaching  London  they 
were  introduced  to  his  Grace  the  Archbishop  of  Canterbury,  by 
his  Excellency  Mr.  Adams,  who,  in  this  particular,  and  in  every 
instance  in  which  his  personal  attentions  could  be  either  of  use 
or  an  evidence  of  his  respect  and  kindness,  continued  to  manifest 
his  concern  for  the  interests  of  a  Church  of  which  he  was  not 
a  member. 

Before  the  accomplishing  of  the  object  of  the  voyage,  there 
occurred  the  delay  of  a  few  weeks,  owing  to  the  archbishop's 
desire  of  previously  laying  before  the  bishops  the  grounds  of  his 
proceeding  to  the  accomplishment  of  the  business,  in  the  early 
stages  of  which  they  had  been  consulted.  The  greater  number 
of  them  were  at  their  dioceses,  but  were  expected  to  be  in  town 
at  the  ensuing  opening  of  Parliament,  appointed  for  about  the 


268         THE  COMPREnEXSIVE  CHURCH. 

middle  of  January.  Very  soon  afterward,  the  4th  of  February, 
was  appointed  for  the  consecration. 

On  that  day,  and  in  the  chapel  of  the  archiepiscopal  palace  of 
Lambeth,  Dr.  White  and  Dr.  Provoost  were  ordained  and  con- 
secrated bishops,  by  the  Most  Rev.  John  Moore,  Archbishop  of 
Canterbury.  The  Most  Eev.  William  Markham,  Archbishop  of 
York,  presented.  And  the  bishops  who  joined  with  the  two 
archbishops  in  the  imposition  of  hands  were  the  Right  Rev. 
Charles  Moss,  Bishop  of  Bath  and  Wells,  and  the  Right  Rev.  John 
Hinchliff,  Bishop  of  Peterborough.  Before  the  end  of  the  same 
month  the  newly-consecratad  bishops  sailed  from  Falmouth  for 
New  York,  where  they  arrived  on  Easter  Sunday,  April  the  7th, 
and  soon  afterward  began  the  exercise  of  tbe  Episcopacy  in  their 
respective  dioceses. 

On  the  28th  of  July,  1789,  there  assembled  the  Triennial  Con- 
vention, by  whom  the  Episcopacy  of  Bishops  White  and  Pro- 
voost, of  whom  the  former  only  was  present,  the  latter  being 
detained  by  sickness,  was  duly  recognized.  At  this  convention 
there  naturally  occurred  the  importance  of  taking  measures  for 
tne  perpetuating  of  the  succession,  a  matter  which  some  circum- 
stances had  subjected  to  considerable  difficulty.  The  subject  of 
perpetuating  the  succession  from  England,  with  the  relation  which 
it  bore  to  the  question  of  embracing  that  from  the  Scotch  Epis- 
copacy, was  brought  into  view  by  a  measure  of  the  clergy  in 
Massachusetts  and  New  Hampshire.  This  body  had  elected  the 
Rev.  Edward  Bass,  rector  of  St.  Paul's  Church  in  Newbury  port, 
their  bishop,  and  had  addressed  a  letter  to  the  bishops  in  Con- 
necticut, New  York,  and  Pennsylvania,  praying  them  to  unite  in 
consecrating  bim. 

And  here  it  may  be  proper  to  record  that  the  difficulty  was 
not  long  after  removed  in  another  way  by  tbe  convention  of  Vir- 
ginia, in  their  electing  of  the  Rev.  James  Madison,  D.  D.,  Presi- 
dent of  William  and  Mary  College,  Williamsburg,  their  bishop, 
and  by  his  being  consecrated  in  England. 

At  the  present  session  of  the  General  Convention,  the  consti- 
tution formed  in  1786  was  reviewed  and  new  modelled.  Tlie  prin- 
cipal feature  now  given  to  it  was  a  distribution  into  two  houses. 


APPENDIX  A.  269 

one  consisting  of  the  bishops  and  the  other  of  the  clerical  and  lay 
deputies,  who  must  vote,  when  required  by  the  clerical  or  by  the 
lay  representation  from  any  State,  as  under  the  former  constitu- 
tion, by  orders.  The  stated  meetings  were  to  be  on  the  second 
Tuesday  in  September  in  every  third  year,  but  intermediate  meet- 
ings might  be  called  by  the  bishops. 

When  the  convention  adjourned,  it  was  to  the  29th  of  Septem- 
ber following ;  and  before  the  adjournment,  an  invitation  was 
given  by  them  to  Bishop  Seabury,  and  to  their  brethren  generally 
in  the  Eastern  States,  to  be  present  at  the  proposed  session,  with 
a  view  to  a  permanent  union. 

On  that  day  the  convention  reassembled,  when  it  appeared 
that  Bishop  Seabury,  with  sundry  of  the  clergy  from  Massachu- 
setts and  Connecticut,  had  accepted  the  invitation  given  them. 
There  was  laid  before  the  convention,  and  by  them  ordered  to  be 
recorded,  evidence  of  that  bishop's  consecration,  which  had  been 
pierformed  by  Bishops  Kilgour,  Petrie,  and  Skinner,  of  the  non- 
juring  Church  in  Scotland.  There  then  ensued  a  conference  be- 
tween a  committee  of  the  convention  and  the  clergy  from  the 
Eastern  States,  the  result  of  which  was  that,  after  one  alteration 
of  the  constitution  at  their  desire,  they  declared  their  acquiescence 
in  it,  and  gave  it  their  signatures  accordingly. 

It  had  been  provided  in  the  constitution  that  the  arrangement 
of  two  houses  should  take  place  as  soon  as  three  bishops  should 
belong  to  the  body.  This  circumstance  now  occurred,  although 
there  were  present  only  two  of  them,  who  accordingly  formed 
the  House  of  Bishops. 

The  two  houses  entered  on  a  review  of  the  liturgy,  the  bishops 
originating  alterations  in  some  services,  and  the  House  of  Cler- 
ical and  Lay  Deputies  proposing  others.  The  result  was  the 
"Book  of  Common  Prayer,"  as  then  established,  and  as  it  has 
been  ever  since  used. 

Some  canons  had  been  passed  in  the  preceding  session ;  but 
they  were  reconsidered  and  passed  with  sundry  others,  which 
continue  to  this  day  substantially  the  same,  but  with  some  alter- 
ations and  additions  by  succeeding  conventions. 

The  next  Triennial  Convention  was  held  in  the  city  of  New 


270  THE   COMPREHENSIVE   CHURCH. 

York,  in  the  autumn  of  1792,  at  wliich  were  present  tlie  four 
bishops  already  mentioned  to  have  been  consecrated  abroad. 
Hitherto  there  had  been  no  consecration  in  America;  but  at  this 
convention,  although  nothing  further  was  brought  before  them 
from  Massachusetts  relative  to  Dr.  Bass,  the  deputies  from  Mary- 
land applied  to  the  assembled  bishops  for  the  consecration  of  the 
Kev.  Thomas  John  Claggett,  D.  D.,  who  had  been  elected  bishop 
by  the  convention  of  that  State.  Dr.  Claggett  was  accordingly 
consecrated,  during  the  session  of  the  convention,  in  Trinity 
Church,  of  the  city  in  which  they  were  assembled. 

The  bishops,  having  reviewed  the  Ordinal  of  the  Church  of 
England,  proposed  a  few  alterations  in  it  to  the  House  of  Clerical 
and  Lay  Deputies,  principally  such  as  were  necessary  for  the 
accommodating  of  it  to  local  circumstances.  The  Ordinal,  thus 
reviewed,  is  now  the  established  form  for  the  consecrating  of 
bishops  and  the  ordaining  of  priests  and  deacons. 


B. 

Pkimitive  Church  Government.  Extracted fromWad- 
d'mijtoii's  Church  History,  IIurpcr''s  edition,  chapter  2, 
section  2,  pp.  41-44. 

Church  Governmevt.  We  must  now  pi-oceed  to  examine  the 
discipline  and  governn:ent  of  the  primitive  Church,  and,  in  this 
in(|uiry,  we  shall  discover  no  marks  of  a  loose  and  passing  super- 
stition, but,  on  the  contrary,  the  surest  prognostics  of  vigor  and 
immortality.  There  are  many  reasons  which  make  it  necessary, 
in  the  treatment  of  this  subject,  to  distinguish  clearly  between 
what  is  historically  known,  and  Avhat  is  plausibly  conjectured; 
for  it  is  from  the  confusion  of  facts  with  probabilities,  that  most 
of  the  difficulties  of  this  question  have  arisen.  In  the  first  place, 
it  is  certain  that,  from  the  moment  in  which  the  early  churches 
attained  a  definite  shape  and  consistency,  and  assumed  a  perma- 


APPENDIX  B.  371 

nent  form  of  discipline ;  as  soon  as  the  death  of  the  last  of  the 
Apostles  had  deprived  them  of  the  more  immediate  guidance  of 
the  Holy  Spirit,  and  left  them,  under  God's  especial  care  and 
providence,  to  the  uninspired  direction  of  mere  men ;  so  soon  had 
every  Church,  respecting  which  we  possess  any  distinct  informa- 
tion, adopted  the  Episcopal  form  of  government.  The  probable 
nature  of  that  government  we  shall  describe  presently;  but  here 
it  is  sufficient  to  mention  the  undisputed  fact,  that  the  religious 
communities  of  the  Christian  world  universally  admitted  the  su- 
perintendence of  ministers,  called  bishops,  before  the  conclusion 
of  the  first  century.  In  the  next  place,  it  is  equally  true,  that  nei- 
ther our  Saviour  nor  his  Apostles  have  left  any  express  and  posi- 
tive ordinances  for  the  administration  of  the  Church ;  desiring, 
perhaps,  that'tJiat  whicli  was  intended  for  every  age  and  condition 
of  man,  to  be  the  associate  and  guardian  of  every  form  of  civil 
government,  should  have  the  means  of  accommodating  its  exter- 
nal and  earthly  shape  to  the  various  modifications  of  human  polity. 
It  is  also  true  that,  in  the  earliest  government  of  the  first  Chris- 
tian society,  that  of  Jerusalem,  not  the  elders  only,  but  the  "  whole 
Church,"  were  associated  with  the  Apostles ;  and  it  is  even  cer- 
tain that  the  terms  bishop  and  elder  or  presbyter  were,  in  tlie 
first  instance,  and  for  a  short  period,  sometimes  used  synony- 
mously, and  indiscriminately  applied  to  the  same  order  in  the 
ministry.  From  the  comparison  of  these  facts,  it  seems  natural 
to  draw  the  following  conclusions :  that  during  the  life-time  of 
the  Apostles  they  were  themselves  the  directors,  or  at  least  the 
presidents,  of  the  Church;  that  as  long  as  they  remained  on  earth, 
it  was  not  necessary,  in  all  cases,  to  subject  the  infant  societies  to 
the  delegated  authority  of  a  single  superintendent,  though  the  in- 
stances of  Titus  and  Timothy  clearly  prove  that  it  was  sometimes 
done ;  and  that,  as  they  were  severally  removed  from  the  world, 
some  distinguished  brother  was  in  each  instance  appointed  to  suc- 
ceed, not  indeed  to  the  name  and  inspiration,  but  to  the  ecclesias- 
tical duties  of  the  blessed  Teacher  who  had  founded  the  Church. 
The  concurrence  of  ancient  records  confirms  this  last  conclusion  ; 
the  earliest  Church  historians  enumerate  the  first  bishops  of  the 
Churches  of  Jerusalem,  Antioch,  Ephesus,  Smyrna,  Alexandria, 


272  THE   COMPREHENSIVE   CHURCH. 

and  Eome,  and  trace  tliem  in  each  case  from  the  Apostles.  And 
thus  it  came  to  pass  that,  for  more  than  twenty  years  before  the 
death  of  St.  John,  most  of  tlie  considerable  Churches  had  gradu- 
ally fallen  under  the  presidency  of  a  single  person  entitled  Bishop ; 
and  that,  after  that  event,  there  were  certainly  none  which  did 
not  speedily  follow  the  same  name  and  system  of  administration. 

Prophets.  Again,  for  the  first  thirty  years,  perhaps  somewhat 
longer,  after  the  ascension  of  Christ,  the  labors  of  the  Apostles 
were  aided  by  certain  ministers  entitled  Prophets,  who  were 
gifted  with  occasional  inspiration,  and  taught  under  the  influence 
of  the  Holy  Spirit.  This  order  of  teachers  was  withdrawn  from 
the  Church  when  their  oflace  became  no  longer  necessary  for  its 
advancement,  and  it  appears  wholly  to  have  ceased  before  the  end 
of  the  century;  at  which  period,  as  we  have  already  observed, 
ecclesiastical  government  universally  assumed  that  durable  shape 
w'hich  has  been  perpetuated,  and,  with  certain  variations,  gener- 
ally adopted  through  every  age  of  Christianity. 

Deacons.  We  have  yet  made  no  mention  of  the  deacons,  who 
were  the  third  order  in  the  Episcopal  Church.  The  word  dea- 
con means  minister,  and  in  that  sense  is  sometimes  applied  to 
the  oflSce  of  the  Apostles ;  but  in  a  general  sense  only,  since  we 
are  assured  (Acts  vi.)  that  the  diaconal  order  was  distinct,  and 
instituted  for  a  specific  purpose.  However,  it  seems  certain  that, 
in  the  very  beginning,  the  ofiice  of  the  deacons  was  not  confined 
to  the  mere  ministry  of  the  table,  since  we  read  that  Stephen  dis- 
puted publicly  on  the  Christian  truth,  with  irresistible  wisdom 
and  spirit;  and,  moreover,  that  "he  did  great  wonders  and  mira- 
cles among  the  people."  It  is  equally  clear  that  attendance  on  the 
poor  was  tor  several  centuries  attached  to  it ;  even  after  the  office 
of  treasurer  was  held  by  the  bishop,  the  portion  destined  to  chari- 
table relief  continued  to  pass  through  the  hands  of  the  deacon.  It 
is  not  so  easy  to  ascertain  the  extent  of  their  spiritual  duties  in  the 
earliest  Church.  Ignatius  speaks  of  them  with  high  respect,  and 
in  one  place  calls  them  "  ministers  of  the  mysteries  of  Christ." 
Tertullian  distinguishes  them  from  the  laity,  together  with  bish- 
ops and  i)resbyters.  Cyprian  asserts  that  the  Apostles  appointed 
them  as  "ministers  of  their  episcopacy  and  Church."     By  the 


APPENDIX   B.  273 

Nicene  Council  they  are  designated  as  servants  of  tbe  bisbop.  It 
is  certain  that  tbey  were  ordained  by  tbe  bishop  alone,  without 
any  imposition  of  hands  by  presbyters ;  that  in  some  Churches 
they  were  admitted  to  read  the  gospel,  and  that  they  universally 
assisted  in  the  distribution  of  the  Eucharist,  without  any  share 
in  its  consecration.  Their  early  acknowledgment  as  members  of 
the  ministry  is  proved  by  their  occasional  presence  in  the  original 
synods  of  the. clergy. 

Clergy  and  Laity.  The  origin  of  the  distinction  between  the 
clergy  and  the  laity  has  given  rise  to  much  controversy.  Bingham 
is  of  opinion  that  it  was  derived  from  the  Jewish  into  the  Christian 
Church  in  its  earliest  days.  And  Clemens  Alexandrinus  has  ex- 
pressly declared  that  "  St.  John,  after  his  return  from  Patmos, 
ordained  bishops,  and  appointed  such  men  for  clerical  ministers 
as  were  signified  by  the  Holy  Spirit."  If  the  persons  here  men- 
tioned were  actually  set  apart  and  consecrated  to  the  ministry,  the 
reality  as  well  as  the  name  of  the  distinction  might  with  greater 
assurance  plead  apostolic  autliority  ;  but  this  does  not  positively 
appear.  On  the  other  hand,  the  separation  of  the  sacred  order  is 
so  commonly  mentioned  by  the  early  Fathers,  not  by  Cyprian 
only,  but  by  his  predecessors  Tertiillian  and  Origen,  and  so  inva- 
riably ti-eated  as  a  necessary  part  of  the  Christian  system,  that  if 
its  origin  was  not  coeval  with  the  foundation  of  the  system,  it  was 
at  least  unrecorded  and  immemorial.  The  fairest  supposition  re- 
specting this  question  appears  to  be,  that  i\\Q  first  converts,  those 
who  spread  the  earliest  tidings  of  redemption  before  the  Apostles 
themselves  had  quitted  Judea,  were  commissioned  to  preach  the 
name  and  diffuse  the  knowledge  of  Christ  indiscriminately.  But 
it  seems  equally  certain  that  this  commission  was  of  very  short 
duration ;  and  that  as  soon  as  in  any  place  converts  were  found 
sufficient  to  form  a  society  or  ,,church,  a  bishop  or  presbyter  was 
ordained  for  life  to  minister  to  them.  The  act  of  ordination  es- 
tablished the  distinction  of  which  we  are  treating. 

According  to  the  earliest  form  of  Episcopal  government,  it 
would  appear  that  the  bishop  possessed  little,  if  any,  power  in 
matters  of  discipline,  except  with  the  consent  of  the  council  of 
presbyters ;  that  the  council  possessed  no  sort  of  power  except  in 


274  THE   COMPREHENSIVE   CHURCH. 

conjunction  with  lum ;  and  that,  in  affairs  strictly  spiritual,  as  the 
ordination  of  the  inferior  clergy,  and  the  administration  of  the 
sacraments,  especially  that  of  baptism,  he  acted,  as  some  tljink, 
with  original,  and  certainly  Avith  independent,  authority,  llis 
office  was  for  life,  and  the  funds  of  the  society  were  committed  to 
his  care  and  dispensation.  Of  most  of  the  apostolic  churches,  the 
first  bishops  were  appointed  by  the  Apostles ;  of  those  not  apostol- 
ical, the  first  presidents  were  probably  the"  missionaries  who 
founded  thera;  but,  on  their  death,  the  choice  of  a  successor  de- 
volved on  the  members  of  the  society.  In  this  election,  the  people 
had  an  equal  share  with  the  presbyters  and  inferior  clergy,  with- 
out exception  or  distinction ;  and  it  is  clear  that  their  right  in  this 
matter  was  not  barely  testimonial,  but  judicial  and  elective.  This 
appointment  was  final,  requiring  no  confirmation  from  the  civil 
power  or  any  superior  prelate;  and  thus,  in  the  management  of 
its  internal  affairs,  every  church  was  essentially  independent  of 
every  other. 

The  Churches,  thus  constituted  and  regulated,  formed  a  sort  of 
federative  body  of  independent  religious  communities,  dispersed 
through  the  greater  part  of  the  empire,  in  continual  communica- 
tion, and  in  constant  harmony  with  each  other.  It  is  toward  the 
middle  of  the  second  century  that  the  first  change  is  perhaps  per- 
ceptible: as  the  numbers  of  the  believers  and  the  limits  of  the 
faith  were  extended,  some  diversities  in  doctrine  or  discipline  would 
naturally  grow  up,  which  it  was  not  found  easy  to  reconcile  ex- 
cept by  some  description  of  general  assembly.  Accordingly  we 
find  the  first  instances  of  such  assemblies  (unless  that  which  was 
summoned  by  the  Apostles  may  be  so  called)  at  this  period. 
They  were  composed  either  of  the  bishops  only  or  of  these  asso- 
ciated with  a  party  of  the  priesthood ;  those  ministers  presented 
themselves  as  the  representatives  of  their  respective  societies;  nor 
was  any  superiority  claimed  by  any  of  them  in  virtue  of  the  sup- 
posed preeminence  of  particular  Churches.  These  councils  were 
called  by  the  Greek  name,  Synods,  and  seem  at  first  to  have  been 
provincial,  following  in  some  manner  the  political  division  of  the 
empire.  Tlioy  had  tiieir  origin  in  Greece— the  land  of  public 
assemblies  and  popular  institutions,  of  which  the  memory  was 


APPENDIX   C.  275 

loudly  cherished  there,  after  the  reality  had  been  lost  iu  Konian 
despotism.  Their  character  was  essentially  poiJular;  the  repre- 
sentatives of  equal  Churches,  elected  to  their  sacred  ofBces  by  the 
whole  body  over  which  they  presided,  assembled  to  deliberate  as 
equals ;  and  w^e  may  reasonably  indulge  the  belief,  since  the  ex- 
ertion of  freedom  in  any  one  direction  makes  it  more  ready  to 
act  in  every  other,  that  the  political  emancipation  of  mankind  was 
promoted,  even  thus  early,  by  the  free  and  advancing  spirit  of 
Christianity. 

Such  were  the  principles  on  which  the  affairs  of  the  Churches 
were  conducted  for  some  time  after  the  period  mentioned  by  us ; 
and  none  can  be  conceived  more  favorable  to  tiie  progress  of  the 
faith.  The  government  of  a  single  person  protected  cacli  society 
from  internal  dissension  ;  the  electivcness  of  that  governor  render- 
ed probable  his  merit ;  the  meeting  together  of  the  deputies  of  the 
Churches  in  occasional  assemblies,  on  equal  terms,  taught  the 
scattered  members  of  the  faith  that  they  were  animated  by  one 
soul,  and  informed  and  dignified  by  one  spirit. 


c. 

History  of  the  Articles  of  Religion  of  the  Prot- 

ESTAKT   EpISCOPAI,    ChURCH    IN    THE    TJnITED    StATES. 

Extracted  from  the  "Memoir  of  the  Life  of  Bishop 
White,"  hy  the  Eev.  Bird  Wilson,  D.  D.,  Professor 
of  Systematic  Divinity  in  the  General  Theological 
Seminary  of  the  Protestant  Episcopal  Church.  Pp. 
143-152. 

Of  the  Articles  of  Religion.  In  the  "  Proposed  Book,"  the 
articles  were  reduced  in  number  to  twenty.  These  were  regarded 
by  the  English  bishops  as  containing  the  essential  principles  of  the 
Gospel ;  and  no  objection  was  made  to  them,  except  to  that  rela- 
ting to  the  creeds  as  already  mentioned.    But  they  never  received 


276  THE  COMPREHENSIVE   CHURCH. 

the  sanction  of  the  Church.  "While  they  were  under  considera- 
tion in  the  convention,  Dr.  White  manifested  his  anxiety  to  pre- 
vent the  use  of  any  language  having  a  tendency,  even  though  only 
apparent,  to  oppose  the  great  doctrine  that  salvation  is  of  mere 
grace.  The  article  on  justification,  as  proposed  in  the  report  of 
the  sub-committee,  was  objected  to  by  him  and  Dr.  Griffith.  It 
was  at  last  withdrawn,  and  the  eleventh  article  of  the  Church  of 
England  inserted.  Their  objection  to  the  proposed  article  "  was 
its  being  liable  to  a  construction  contrary  to  the  great  evangelical 
truth  that  salvation  is  of  grace.  It  would  have  been  a  forced  con- 
struction, but  not  to  be  disregarded."  At  that  time  he  was  de- 
sirous that  the  article  on  predestination  "  should  be  accommodated 
not  to  individual  condition,  and  to  everlasting  reward  and  pun- 
ishment, but  to  national  designation,  and  to  a  state  of  covenant 
with  God  in  the  present  life."  The  language  X)roposcd  by  him, 
and  inserted  by  the  convention  of  Pennsylvania,  in  their  instruc- 
tions to  their  deputies  in  the  General  Convention  in  1786,  was: 
"Predestination  is  the  everlasting  purpose  of  God,  whereby  (be- 
fore the  foundations  of  the  world  were  laid)  he  hath  constantly 
decreed,  by  his  counsel,  to  admit  to  the  inestimable  privileges  of 
the  Gospel  dispensation  all  those  Gentiles,  as  well  as  Jews,  who 
should  believe  in  his  Son  Jesus  Christ ;  they,  through  grace,  obey 
the  calling  of  God ;  they  be  justified  freely  ;  they  be  made  sons  of 
God  by  adoption  ;  they  be  made  like  the  image  of  his  only  begot- 
ten Son  Jesus  Christ ;  they  walk  religiously  in  good  works ;  and 
at  length,  by  God's  mercy,  they  attain  to  everlasting  felicity." 
This  view  of  the  subject  he  always  continued  to  entertain;  but 
was  afterward  "  convinced,  that  the  introducing  of  it  as  an  article 
would  have  engendered  needless  controversy  on  the  meanings  of 
the  terms  predestination  and  election,  as  used  in  the  New  Testa- 
ment. If  we  cannot  do  away  the  ground  of  controversy  hereto- 
fore laid,  it  at  least  becomes  us  to  avoid  the  furnishing  of  new 
matter  for  the  excitement  of  it."  Had  articles  been  afterward 
framed  anew,  he  would,  without  doubt,  have  advocated  the  entire 
omission  of  the  subject. 

The  thirty-nine  articles  of  the  Church  of  England,  with  the 
exception  of  the  political  parts  abrogated  by  the  Kevohitiuii,  were 


APFENDIX   C.  277 

still  the  acknowledged  faith  of  this  Cbnrch,  even  before  they  were 
sanctioned  by  any  resolution  of  the  convention.  But  without 
some  modifications  in  their  language,  and  in  the  mannei*  in  which 
they  should  be  set  forth,  they  could  not,  with  propriety,  be  pub- 
lished as  her  confession  of  faith.  They  were  long  under  the  con- 
sideration of  the  General  Convention. 

In  the  early  periods  of  the  discussion  there  was  much  diflfer- 
ence  of  sentiment  on  the  expediency  of  having  articles  of  religion 
at  all.  Bishop  Madison  gave  his  opinion  against  them  altogether, 
on  the  principles  of  the  Confessional  and  the  like  books;  and 
Bishop  Provoost,  as  Dr.  White  always  supposed,  did  not  materi- 
ally differ  from  him,  but,  being  in  the  presidential  chair  at  the 
time  of  the  discussion  in  his  presence,  did  not  deliver  his  senti- 
ments. Bishop  Seabury  at  first  expressed  in  conversation  a  doubt 
whether  it  were  expedient  to  have  any  ;  thinking  that  all  neces- 
sary doctrine  should  be  comprehended  in  the  liturgy,  by  which 
the  object  of  articles  might  be  accomplished.  But  afterward  he 
saw  so  clearly  the  inconveniences  likely  to  result  from  the  want 
of  an  authoritative  form  of  public  confession,  that  he  wished  to 
adopt  one,  and,  as  was  understood,  the  code  of  the  thirty-nine 
articles.  Bishop  Claggett  was  in  favor  of  them.  Bishop  White 
"professed  himself  an  advocate  for  articles;  the  abolishing  of 
which  would,  he  thought,  only  leave  with  every  pastor  of  a  con- 
gregation the  right  of  judging  of  orthodoxy  according  to  his  dis- 
cretion or  his  prejudices ;  while  the  articles  determine  that  matter 
by  a  rule,  issuing  from  the  public  authority  of  the  Church." 

In  1789  the  bishops  proposed  a  ratification  of  the  thirty-nine 
articles,  with  an  exception  in  regard  to  the  thirty-sixth  and  thirty- 
seventh;  but,  with  their  concurrence,  the  subject  was  referred,  in 
the  House  of  Deputies,  to  a  future  convention.  In  1792  the 
bishops  were  ready  to  undertake  the  review  of  them ;  but  as  the 
churches  in  some  of  the  States  were  not  represented  in  that  con- 
vention, and  others  only  partially,  the  subject  was  postponed  by 
the  IIousQ  of  Deputies.  For  similar  reasons,  it  was  again  post- 
poned by  the  convention  of  1795,  on  the  proposal  of  the  bishops. 
At  the  next  convention,  in  1799,  it  was  brought  before  the  House 
of  Deputies,  which  "  resolved  itself  into  a  committee  of  the  whole, 


278  THE   COMrREHENSIVE   CHURCH. 

to  take  into  consideration  the  pi'opriety  of  framing  articles  of  re- 
ligion." The  committee  of  the  whole  reported  to  the  house  a 
resqlutioa,  "  that  the  articles  of  our  faith  and  religion,  as  founded 
on  the  Holy  Scriptures  of  the  Old  and  New  Testaments,  are  suffi- 
ciently declared  in  our  creeds  and  litui-gy,  as  set  forth  in  the  Book 
of  Common  Prayer  established  for  the  use  of  this  Church ;  and 
that  further  articles  do  not  appear  necessary."  But  this  was 
negatived  in  the  house ;  and  a  committee  was  subsequently  ap- 
pointed to  frame  articles.  They  reported  seventeen.  But  the 
House  of  Deputies  resolved  that,  on  account  of  the  advanced 
period  of  the  session,  and  the  tbinness  of  the  convention,  the  con- 
sideration of  them  should  be  postponed ;  and  that  the  secretary 
should  transcribe  the  articles  into  the  journal,  to  lie  over  for  the 
consideration  of  the  next  General  Convention.  On  this  publica- 
tion of  the  proposed  articles  in  the  journal.  Dr.  White  remarks, 
tliat  "  the  bishops  had  no  opportunity  of  expressing  their  sense 
on  the  question  of  publishing  the  draft  of  articles  which  it  (the 
journal)  contains.  Such  a  publication  was  certainly  very  inju- 
dicious ;  if  for  no  other  reason,  because  it  might  have  been  ex- 
pected to  be  easily  mistaken  for  the  sense  of  at  least  one  of  the 
houses  of  the  convention.  Indeed,  it  was  so  misunderstood, 
whereas  it  was  the  sense  of  a  committee  only;  not  an  individual 
besides  having  delivered  in  his  place  any  opinion  on  any  article. 
But  this  was  not  the  worst.  It  tended  to  excite  religious  acrimony, 
without  any  possible  good  effect  at  the  present;  and  with  the 
probable  bad  effect  of  the  greater  acrimony,  on  an  opportunity  of 
settlement  in  future."  He  disapproves  of  the  application  of  the 
term  "priesthood,"  in  one  of  the  articles,  "to  denote  all  the 
orders  of  the  Christian  ministry,  and  not  confined  to  the  order 
of  presbyters,  as  in  the  established  ordinal;  of  the  former  of 
which  there  is  no  example  in  the  institutions  of  the  Church  of 
England."  And  he  adds :  "  It  is  not  here  designed  to  charge  any 
other  fault  on  the  articles  proposed.  They  are,  in  substance, 
what  is  contained  in  the  thirty-nine  articles,  without  any  superr 
addition,  except  in  the  particular  stated.  I>ut  the  remarks  may 
serve  to  shovv^  that,  in  the  work  of  clearing  that  code  of  what  may 
be  thought  unnecessary  positions,  there  is  danger  of  admitting 


APPENDIX   C.  279 

some  novelty,  moi'c  fruitful  of  controversy  than  what  may  be  done 
away.  In  the  present  instance,  the  novelty  introduced  is  sus- 
ceptible of  the  construction  of  obtruding  on  the  Church  the  no- 
tions of  '  sacrifice '  in  the  strict  and  proper  sense  ;  of  '  altar '  as 
the  place  of  it ;  and  of  '  priest '  as  the  sacrificer." 

The  articles  were  at  length  reviewed  and  established  by  a  res- 
olution of  the  two  houses,  in  1801.  As  the  subject  had  been  so 
frequently  before  them,  and  in  various  forms,  the  fullest  oppor- 
tunity had  been  given  to  ascertain  the  sentiments  of  the  Church 
at  large,  and  to  adopt  deliberately  the  most  judicious  determina- 
tion. ''As  to  repeated  discussions  and  propositions,  it  had  been 
found  that  the  doctrines  of  the  Gospel,  as  they  stand  in  the  thirty- 
nine  articles  of  the  Church  of  England,  with  the  exception  of  such 
matters  as  are  local,  were  more  likely  to  give  general  satisfaction 
than  the  same  doctrine  in  any  new  form  that  might  be  devised. 
The  former  were  therefore  adopted  by  the  two  houses  of  conven- 
tion, without  their  altering  of  even  the  obsolete  diction  in  them  ; 
but  with  notices  of  such  changes  as  change  of  situation  had  ren- 
dered necessary.  Exclusively  of  such,  there  is  one  exception — 
that  of  adopting  the  article  concerning  the  creeds,  to  the  formal 
exclusion  of  the  Athanasian."  By  the  form  of  the  resolution  of 
the  two  houses,  the  previous  obligation  of  the  articles,  as  a  pro- 
fession of  religious  faith,  is  impliedly  recognized;  the  language 
being,  "  The  articles  of  religion  are  hereby  ordered  to  be  set  forth, 
with  the  following  directions  to  be  observed  in  all  future  editions 
of  the  same ;"  and  again  :  "The  articles  to  stand  as  in  the  Book  of 
Common  Prayer  of  the  Church  of  England,  with  tlie  following 
alterations  and  omissions." 

The  reasons  for  adhering  to  the  thirty-nine  articles,  in  prefer- 
ence to  forming  new  ones,  are  thus  stated  by  Dr.  White :  "  When 
the  question  has  been  put,  whether  the  thirty-nine  articles  are 
tlie  best  rule  that  can  be  devised,  the  author  has  answered  that 
lie  thought  them  better  than  any  other  likely  to  be  obtained  under 
present  circumstances.  Conventional  business  is  too  much  hur- 
ried, and  the  members  of  the  conventions  are  not  sufficiently  re- 
tired from  other  avocations,  for  the  entering  on  determinations  of 
this  magnitude.     Even  if  the  greater  number  of  the  body  should 


380  THE   COMPREHENSrVE   CHURCH. 

be  conceded  to  be  sufficiently  learned  for  the  work,  ecclesiastical 
legislation  has  not  been  of  sufficiently  long  standing  in  this  Church 
to  have  established  the  cliaracters  of  those  who  exercise  it,  as  to 
this  point,  in  the  estimation  of  the  world.  Until  such  a  character 
sliall  be  established,  a  few  obstinate  or  factious  men  will  overset, 
in  their  respective  congregations,  what  shall  have  been  enacted  in 
convention.  Besides,  many  persons  among  the  laity,  and  some 
even  among  the  clergy,  had  declared  their  determination  to  abide 
by  the  articles  at  all  events ;  which  made  it  much  to  be  feared 
that  schism  would  take  place,  whenever  any  material  change 
should  be  determined  on.  In  this  case,  they  who  should  adhere 
to  the  articles  would  claim  their  relation  to  the  Church  of  Eng- 
land; while  it  would  be  questionable  whether  the  others  would 
have  any  pei-manent  tie  among  themselves. 

"Therefore,  the  autlior  wished  for  an  adherence  to  the  thirty- 
nine  articles,  not  excepting  the  general  principles  maintained  in 
the  political  parts  of  them ;  but  with  an  exception,  in  the  ratifica- 
tion, of  the  local  application  of  the  said  parts,  according  to  the 
letter  of  them.  But  he  did  not  wisli  to  have  the  articles  signed, 
as  in  England,  according  to  the  tenor  of  the  thirty-sixth  canon  of 
that  Church.  He  preferred  the  resting  of  the  obligation  of  them 
on  the  promises  made  at  ordination,  as  required  by  the  seventh 
article  of  the  constitution,  considered  as  sufficient  by  the  English 
bishops ;  which  would  render  them  articles  of  peace,  as  they  are 
sometimes  said  to  be  in  the  Church  of  England,  but  not  with 
such  evident  propi'iety  as  they  would  then  be  in  the  American 
Church.  As  the  author  approves  of  the  general  tenor  of  the 
thirty-nine  articles,  he  trusted  that,  however  he  might  have  sup- 
posed, in  his  private  judgment,  the  possibility  of  omitting  some 
of  them,  and  of  altering  others  to  advantage;  yet  not  perceiving 
a  probability  either  that  such  a  change,  if  made,  would  have  been 
for  the  better,  or  that,  if  so,  it  would  have  found  such  general 
acceptance  as  to  prove  a  sufficient  bond  of  union,  he  thought  he 
acted  consistently  in  endeavoring  to  obtain  them  on  the  terms 
stated." 


APPENDIX   D.  281 


D. 


Objections  to  the  Liturgy  of  the  Protestant 
Episcopal  Church  answered.  Extracted  froyn 
"  Thoughts  on  the  Religious  State  of  the 
Country,"  by  the  Rev.  Calvin  Colton.  Pp.  120- 
134. 

Let  us  consider  separately  some  of  the  most  common  objec- 
tions to  a  prescribed  form,  such  as  is  used  in  the  Episcopal  Church. 

1.  It  is  a  Koman  liturgy.  This  reason  may  have  force  in  com- 
pany with  prejudice ;  not,  I  think,  anywhere  else.  It  has  been 
already  fully  answered  in  the  previous  chapter  on  Episcopacy, 
by  the  suggestion  that  the  objection  bears  with  equal  sway 
against  the  Bible — against  Christianity,  etc.  If  the  liturgy,  as 
abridged  and  expurgated  from  Romish  corruptions,  is  sound  in 
doctrine  and  good  for  practical  purposes,  that  is  enf)Ugh — that  is 
all  that  needs  to  be  claimed  for  it.  No  matter  where  it  came 
from. 

Moreover,  our  liturgy  is  not  in  fact  a  production  of  the  Church 
of  Rome ;  but  in  all  that  is  of  original  and  uninspired  composi- 
tion, in  its  collects,  and  in  the  general  and  substantial  structure 
thereof,  it  may  fairly  be  accepted,  partly  by  presumption  from  a 
consideration  of  its  intrinsic  and  obvious  merits,  where  positive 
testimony  of  the  origin  of  particular  parts  is  wanting,  and  partly 
by  historical  evidence,  as  having  emanated  from  the  most  eminent 
Christians  of  all  ages,  back  to  the  Apostles,  and  as  actually  con- 
nected with  them.  All  the  devotional  parts  of  the  liturgy  will 
satisfactorily  demonstrate  this,  even  though  Ave  lay  aside  the  con- 
sideration of  the  notable  fact,  that  no  devotional  compositions  of 
our  own  day  ever  obtain  a  general  acceptance,  except  they  are 
from  the  hand  of  the  most  pious,  godly,  heavenly-minded  men. 
There  is  nothing  in  the  history  of  the  Church  of  Rome  to  show, 
positively  or  presumptively,  that  her  ritual,  in  any  of  the  parts 
received  by  Protestants,  had  been  corrupted.     Besides  the  general 


282  THE   COMPREHENSIVE   CHURCH. 

excellence  of  the  liturgical  compositions,  as  approved  by  the  con- 
Bcience,  and  by  the  most  devout  and  heavenly  affections  of  the 
universal  Church,  every  true  Christian  must  feel  that  the  service 
called  the  Litany  is  a  very  ecstasy  of  devotion,  and  tliat  none  can 
attain  to  the  purity  and  height  of  its  holy  and  heavenly  breath- 
ings, without  feeling  that  he  is  above  the  world  and  near  to 
heaven.  All  persons  accustomed  to  the  liturgy  must  have  felt  the 
power  of  that  part  of  it.  To  such  the  Litany  will  need  no  com- 
mendation from  me.  The  like  was  never  written  by  the  hand  of 
uninspired  man.  It  seems  inspired — and  inspired  in  the  highest 
degree.  I  verily  believe  it  is  so  ;  not  indeed  as  claiming  our  re- 
spect as  a  part  of  the  sacred  canon,  but  as  having  been  drawn  by 
the  hands  of  men  who  stood  and  felt  themselves  to  be  standing  in 
and  breathing  the  holiest  atmosphere  that  is  possible  on  earth — 
in  the  presence  and  at  the  footstool  of  the  Eternal  Three  in  One 
— at  the  foot  of  the  Cross — sympathizing  with  God  and  with  the 
dependence  and  wants"  of  our  race — breathing  out  the  holiest, 
most  importunate  prayer  after  God  and  for  redemption  from  sin. 
It  seems  as  if  they  stood  at  the  last  stage  between  earth  and 
heaven,  about  to  enter  heaven,  but  unwilling  to  go  there  till  they 
had  used  their  last  opportunity  of  prayer,  and  poured  out  before 
the  throne  of  God  and  the  Cross  of  a  dying  Saviour  their  effectual 
intercessions  for  all  whom  they  were  leaving  behind.  Let  any 
Christian  read  that  portion  of  the  liturgy,  and  he  will  confess 
that  this  which  I  have  said  of  it  is  not  praise,  but  a  simple  state- 
ment of  its  merits. 

In  short,  it  is  evident  that  this  manual  of  public  and  private 
devotion,  in  all.  that  is  uninspired,  and  in  its  general  plan  and 
structure,  is  the  joint  product  of  the  most  orthodox  and  the  holi- 
est of  men.  Say  that  it  has  been  in  use  in  the  Eoman  Church  ; 
say,  even — though  that  does  not  appear— that  it  was  principally 
produced  in  that  Church  ;  I  sec  not,  I  feel  not,  that  it  can  be  the 
worse  for  that.  Nay,  as  we  are  certified  that  some  of  the  most 
eminent  Christians  that  have  lived  since  the  days  of  the  Apostles 
have  been  found  in  that  connection,  and  as  we  have  satisfactory 
evidence  that  such  characters,  running  back  through  all  ages  of 
tlie  Church,  must  have  had  the  charge  of  this  production,  it  comes 


APPENDIX  D.  ■  383 

to  us  under  the  highest  sanction  of  uninspired  authority.  It  is  in 
fiict  a  joint  work  of  the  wisest  and  best  men  that  have  been 
found  scattered  along  through  the  entire  range  of  the  Christian 
era  to  the  sixteenth  century.  But  the  work,  after  all,  speaks  for 
itself,  and,  by  whomsoever  used,  is  sure  to  make  impressions  of  its 
own  holy  character.  I  have  never  yet  seen  the  Christian,  or 
the  man,  who  could  open  his  mouth  against  it,  on  the  ground  of 
its  intrinsic  merits.  It  is  admitted  to  comprehend  every  subject 
of  prayer,  and  the  wide  scope  of  Scripture  history,  devotion,  doc- 
trine, and  precept. 

2.  The  prescribed  service  of  the  Episcopal  Church  is  objected 
to  as  an  irksome  repetition,  and  therefore  unprofitable.  That  the 
public  services,  under  the  head  of  Morning  and  Evening  Prayers, 
are  the  same  throughout  the  year,  is  true;  and  I  have  shown  that 
the  public  prayers  of  other  denominations,  who  reject  these  and 
all  prescribed  forms,  are  notwithstanding  for  the  most  part  set 
forms ;  and  it  is  equally  true  that  they  are  in  general  nearly  a 
repetition.  The  difference  in  this  particular  is  too  trifling  to  be 
made  of  any  account,  especially  when  balanced  against  other  con- 
siderations, which  will  generally  be  allowed  to  operate  in  favor 
of  the  Episcopal  service  and  agamst  these.  For  example :  The 
prayers  of  the  Episcopal  Church  are  short,  having  intervals  occu- 
pied by  the  choir  and  by  reading  of  the  Scriptures.  This  gives 
variety  and  relieves  from  irksoraeness.  The  language  also  is  pure 
and  comprehensive,  and  equally  adapted  to  all  minds.  Whereas, 
in  the  other  case,  the  principal  prayer  is  long — often  uncommonly 
so.  Not  unfrequently  it  occupies  a  half  hour,  till  everybody  is 
tired.  Besides,  the  language  often  offends  good  taste ;  the  sub- 
jects are  sometimes  treated  awkwardly,  so  as  to  give  pain  instead 
of  promoting  edification  ;  topics  are  occasionally  touched  in  a 
manner  very  objectionable  ;  and  the  minds  of  a  large  portion  of 
the  congregation  are  unavoidably  occupied  in  criticism,  rather 
than  joining  in  worship.  But  those  who  habitually  attend  on  the 
Episcopal  service  have  no  room  for  criticism,  and  no  provocation. 
If  they  are  pious  and  devout,  the  prescribed  form,  so  far  as  it 
occurs  as  a  repetition,  is  a  help  to  their  devotions.  Repetition 
there  must  be  in  all  modes  of  worship ;  it  is  unavoidable.     And 


284  THE  COMPREHENSIVE   CHURCH. 

when  it  must  occur,  it  is  desirable  tliat  it  should  be  brief,  com- 
prehensive, and  pure,  as  in  the  prayers  of  the  Episcopal  Church. 
For  those  who  are  not  pious,  and  consequently  not  absorbed  in 
devotion,  I  believe,  as  a  general  fact,  that  the  Episcopal  service  is 
less  irksome  and  more  agreeable.  The  frequent  change  and  great 
variety  are  an  obvious  reason  why  it  should  be  so.  Besides,  it 
should  be  recollected  that  much  the  greater  part  of  the  services 
appointed  for  every  day,  and  for  every  morning  and  evening,  in- 
cluding the  collects  and  Scriptures,  are  not  a  repetition  except 
once  a  year — leaving  out  of  view  the  part  sustained  by  the  choir, 
and  even  that  has  more  or  less  variety  in  it.  With  the  exception 
of  a  few  short  prayers  offered  up  at  intervals  between  other  parts, 
the  services  of  the  Episcopal  Church  actually  have  less  repetition 
and  a  greater  variety  than  those  of  any  other  Protestant  Church. 
And  it  cannot  be  denied  that  they  are  all  in  the  highest  degree 
Scriptural,  and  eminently  calculated  to  assist  devotion. 

3.  But  there  is  too  much  getting  up  and  sitting  down,  too  fre- 
quent change  of  posture  and  of  topic,  too  much  interchange  of 
different  kinds  of  service,  etc.  Doubtless  it  does  seem  so  to  those 
who  are  not  accustomed  to  it,  and  who  are  more  used  to  services 
like  the  Presbyterian.  But  when  this  objection  is  proved  experi- 
mentally, it  not  only  vanishes,  but  the  practices  before  esteemed 
faults  are  transformed  into  excellences.  The  whole  system  is 
found  to  accord  with  nature  and  with  the  spirit  of  closet  devo- 
tion. It  might  be  presumed  that  such  a  ritual,  the  product  of  so 
many  centuries  of  the  Christian  Church,  and  of  the  most  illustri- 
ous saints  adorning  her  annals,  who  had  to  do  with  the  formation 
of  this  work,  was  never  composed  and  constructed  but  with  all 
the  lights  and  suggestions  of  experience. 

Follow  the  Christian  to  his  closet,  where  are  his  Bible,  his 
prayer  and  hymn  books,  his  various  manuals  of  devotion.  ITo 
kneels  and  invokes  God,  his  Father,  Redeemer,  and  Sanctifier; 
he  reads  a  verse,  or  two,  or  more,  or  a  chapter  of  the  Bible,  ac- 
cording as  his  feelings  incline.  If  a  sentiment  of  devotion  springs 
up  in  his  heart  at  any  moment  or  ])lace  of  his  reading  or  medita- 
tion, lie  instantly  gives  expression  to  it;  if  any  desire,  he  offers  it 
up  in  prayer ;  if  he  feels  any  evil,  he  prays  for  deliverance ;  if 


APPENDIX  D.  285 

his  kindness  for  others  flows  out,  he  prays  for  them ;  whatever 
emotion  springs  up  in  his  bosom,  he  utters  it,  whether  of  sorrow 
for  sin,  of  gratitude  for  favors,  of  adoration,  of  intercession,  or  of 
praise.  If  one  great  feeling  pervades  his  heart,  he  dwells  upon  it, 
and  brings  it  out  in  various  forms  in  his  addresses  to  the  Deity. 
In  the  course  of  half  an  hour  he  has  perhaps  looked  many  times 
into  his  Bible,  hymn  book,  and  other  devotional  helps  that  may 
lie  before  him,  and  at  each  interval  poured  out  his  various  and 
rapidly  succeeding  emotions  and  desires  before  the  throne  and 
mercy-seat  of  God.  He  rises  and  walks  his  room,  and  kneels 
again;  he  prays;  he  sings,  it  may  be;  he  changes  his  subject,  his 
book,  his  posture,  and  passes  from  one  act  of  devotion  to  another, 
just  as  his  feelings  prompt  hira ;  and  his  states  of  feeling  are 
every  moment  changing,  as  thoughts  succeed  each  other.  This  is 
nature  in  such  an  occupation ;  it  is  man  acting  out,  without  re- 
straint, his  own  character,  as  a  religious  being,  in  the  cultivation 
of  religious  affections.  And  it  is  very  likely  he  will  offer  the 
same  petition,  word  for  word,  many  times  in  succession,  and  at 
every  time  ending  with  the  usual  doxology  and  Amen.  lie  loves 
to  say,  "  Through  my  Lord  and  Saviour  Jesus  Christ ;  "  and  to 
"  ascribe  praise  to  Father,  Son,  and  Holy  Ghost."  He  loves  to  go 
over  the  same  thing  again  and  again,  where  his  affections  for  the 
moment  are  strongly  fixed;  and  he  believes  that  God,  who  is  his 
Father,  is  willing  to  hear.  And  he  will  perhaps  return  to  the 
same  topic  many  times  in  the  same  season  of  his  retirement. 

Now,  let  it  be  observed  that  the  entire  system  of  the  Episco- 
pal ritual  is  based  upon  this  principle — viz.,  on  the  natural  and 
various  promptings  of  religious  affections  in  closet  devotion,  so 
far  as  it  can  be  applied  to  public  worship.  There  is  this  difference 
between  the  two.  In  his  closet  the  Christian,  being  alone, /oZ- 
lows  the  promptings  of  his  feelings;  whereas  a  public  ritual  should 
itself  be  the  prompter  and  the  guide.  In  his  closet  the  Christian  is 
not  called  upon  to  have  respect  to  others,  but  only  to  himself,  in 
the  course  of  his  devotional  exercises.  But  in  public,  where  there 
are  many  minds  and  various  states  of  feeling,  the  exercises  of  de- 
votion should  be  so  contrived  as  to  bring  all  these  vai'ious  minds, 
as  far  as  possible,  to  the  same  state  at  the  same  time.     In  public, 


286  THE   COMPREHENSIVE   CHURCH. 

it  is  impossible  that  a  ritual  of  devotion  slioiild  be  conformed  to 
the  states  of  feeling  in  each  individual;  its  aim  should  rather  be 
to  prompt  and  control  feeling,  but  not  without  regard  to  that  vari- 
ety, as  well  as  repetition,  which  is  the  spontaneous  growth  of  the 
closet.  The  closet  is  the  model;  and  the  plan  of  public  worship 
should  be  to  come  as  near  to  it  as  possible.  It  is  the  natural  flow 
andi'apidly-succeeding  changes  of  the  religious  affections,  which 
are  to  be  regarded  in  the  formation  of  a  public  ritual.  In  this 
view,  it  will  be  seen  that  the  Episcopal  forms  and  modes  of  wor- 
ship have  been*  ordered  in  wisdom;  and  that  they  demonstrate  a 
consummate  acquaintance  with  the  human  heart  under  the  affec- 
tions of  religion. 

4.  But  the  common  use  of  the  ritual  by  all  the  people  is  a 
mere  mockery,  and  sanctions  hypocrisy.  It  is  well  known  that 
there  is  no  devotion  in  the  hearts  of  a  great  portion  of  the  congre- 
gation, and  they  know  it  themselves;  and  the  practice,  in  connec- 
tion with  this  consciousness,  is  in  great  danger  of  making  them 
mere  formalists  for  life,  and  consequently  it  is  perilous  to  their 
souls. 

That  any  person  should  fail  to  enter  into  the  spirit  of  the 
forms  of  public  worship,  on  which  he  is  accustomed  to  attend, 
is  certainly  to  be  regretted ;  but  I  am  not  aware  that  this  is  a 
sin  peculiar  to  Episcopalians.  It  may  possibly  be  more  visible 
among  them  ;  but  in  all  honesty  I  do  not  think  it  is  more  preva- 
lent. What  is  the  appearance  of  any  person  in  a  religious  congre- 
gation, but  an  ostensible  profession  of  worship?  The  reigning 
j)ublic  conscience  of  the  community  is  in  favor  of  religion ;  and 
the  ordinances  of  public  worship  are  God's  appointed  means,  not 
only  of  edification  to  Christians,  but  of  bringing  unconverted  men 
— sinners,  who  in  their  conscience  respect  religion — home  to  him- 
self. For  the  most  part,  those  who  use  the  solemn,  and,  as  it 
must  be  confessed  by  all,  the  appropriate  ritual  of  the  Episcopal 
Church,  may  charitably  be  supposed  to  have  a  respect  for  its  doc- 
trine and  sentiments  ;  and  in  the  exercise  of  the  same  charity,  it 
may  also  be  presumed  that  their  conscience  goes  with  the  ser- 
vice.    On  the  last  point,  there  is  in  most  cases  no  doubt. 

There  is  just  as  much  reason  for  the  ministry  of  the  Church 


APPENDIX   D.  287 

to  call  on  all  tbe  people  to  engage  and  take  part  in  the  public  ser- 
vices of  the  sanctuary,  as  for  the  Christian  father  and  head  of  a 
family  to  call  around  the  altar  of  his  household  his  children  and 
domestics,  and  exhort  them  to  join  in  the  acts  of  devotion,  what- 
ever be  their  form,  in  which  he  leads.  Both  institutions  are 
suitable  and  good,  and  have  the  same  general  design  ;  and  all  the 
objections  which  can  be  brought  against  one  lie  with  equal  force 
against  the  other.  It  may  be  hoped  that  he,  who  can  be  induced 
to  join  formally  and  habitually  in  acts  of  social  and  public  wor- 
ship, will  also  by  that  very  means,  under  the  blessing  of  God,  be 
brought  to  a  participation  in  the  grace  and  spirit  of  that  worship. 
Certainly,  it  must  be  granted  that  it  is  more  hopeful  and  better 
to  do  it,  than  not  to  do  it.  I  think,  indeed,  it  may  be  satisfac- 
torily shown  that  a  formal  and  actual  participation  in  the  ordi- 
nary uses  of  the  public  ritual  of  the  Episcopal  Church,  other 
things  being  equal,  is  more  likely  to  issue  in  a  cordial  acquiescence 
in  the  requirements  of  tlie  Gospel  than  the  passive  and  taciturn 
liabit  of  the  Presbyterian  and  some  other  denominations.  Tlie 
mere  suggestion  of  this  idea,  I  am  disposed  to  believe,  will  gener- 
ally be  convincing.  This  suggestion  is  the  more  forcible,  when 
we  consider  that  the  temper  of  the  age  and  of  the  public  mind  is 
favorable  to  the  possession  and  exemplification  of  the  graces  of 
practical  piety  in  all  their  legitimate  bearings — which  is  an  un- 
doubted fact. 

5.  The  audible  responses  of  the  cougregation  are  objected  to 
as  improper,  unprofitable,  and  tending  to  confusion. 

As  to  the  charge  of  confusion,  inasmuch  as  it  is  an  appointed 
order,  w-ell  understood,  conformed  to  without  diflSculty  in  the 
manner  intended,  and  to  those  concerned  is  in  no  sense  confusion, 
it  requires  no  reply.  That  it  is  improper,  if  it  suits  the  feelings 
of  the  denomination,  I  cannot  see,  or  feel.  In  aU  ages  religious 
congregations  have  been  accustomed  to  make  responses  to  official 
performances,  in  one  form  or  another :  so  did  the  Hebrews ;  so 
do  the  Jews  stiU ;  and  so  have  Christians  from  the  beginning, 
with  the  exception  of  some  Protestant  sects,  who  have  probably 
laid  aside  this  practice,  rather  for  the  sake  of  setting  up  a  differ- 
ence under  the  name  of  an  improvement^  than  for  any  good  rea- 


288  THE   COMPREHENSIVE   CHURCH. 

sons,  as  is  the  fact  in  some  otlier  changes.  I  think  it  cannot 
fairly  be  made  a  question  of  propriety,  but  of  taste  and  habit ; 
and  may  therefore  be  lawful  with  those  who  like  it. 

As  to  its  profitableness,  it  may  be  remarked  that  it  is  not  only 
an  ostensible,  and,  with  true  worshippers,  a  real  expression  of 
sympathy,  but  it  is  calculated  to  give  greater  effect  to  the  power 
of  sympathy,  and  to  kindle  livelier  sentiments  of  devotion  in  the 
hearts  of  those  who  engage  in  these  offices.  What  Christian  does 
not  know  by  experience  the  difference  in  the  state  and  activity  of 
his  religious  feelings,  while  engaged  in  the  duties  of  the  closet, 
when  in  one  case  his  devotions  are  only  mental,  and  in  the  other 
he  gives  them  an  audible  expression  ?  The  mere  sound  of  his  own 
voice  on  his  own  ear,  in  the  utterance  of  his  emotions,  and  the 
effect  of  natural  and  appropriate  intonations,  give  a  new  character 
and  an  increased  ardor  and  vigor  to  those  sentiments.  It  is  hard- 
ly possible  for  him  to  realize  the  full  benefit  of  private  devotions, 
when  deprived  of  this  privilege.  It  is  in  truth  and  in  all  experi- 
ence the  most  indispensable  and  most  active  means  of  kindling 
devotion  to  its  purest  and  most  glowing  fires. 

And  if  such  be  the  effect  in  the  closet,  how  much  more  in  the 
public  congregation,  where  the  mysterious  and  amazing  power  of 
sympathy  comes  in  to  give  character  and  intensity  to  the  devo- 
tions of  the  house  of  God  ?  Such  beyond  all  question  is  the  nat- 
ural tendency,  and  such  the  design  of  this  practice.  It  is  intended, 
moreover,  that  every  one  present  should  feel  that  he  is  a  worship- 
per, and  that  he  should  sustain  his  own  part.  It  makes  all  partici- 
pants in  concert ;  besides  that,  it  gives  to  each,  even  in  this  public 
place,  the  additional  privilege  of  the  closet.  While  he  reads  and 
prays  and  sings,  in  company  with  those  around  him,  enjoying  and 
communicating  the  power  of  sympathy,  he  also  reads  and  prays 
and  sings  as  one  alone  in  the  presence  of  God,  and  in  his 
earthly  sanctuary.  There  is,  perhaps,  no  feature  of  the  Episcopal 
ritual  that  is  founded  more  in  nature — that  is  better  adapted  to 
man  as  he  is — and,  of  course,  none  more  demonstrative  of  wisdom, 
and  of  experience  in  the  character  and  operations  of  piety,  as 
well  as  in  the  means  of  assisting  and  promoting  it.  It  is  true, 
tliis  privilege  may  be  abused  ;  so  may  anything  else.     It  may  fail 


APPENDIX  D.  289 

of  its  fntended  effect  over  undevout  minds ;  and  so  may  any 
other  and  whatever  means. 

6.  But,  with  all  these  advantages,  Episcopalians  have  no  re- 
ligion; they  are  mere  formalists. 

Alas!  I  am  ashamed.  It  is  pleasant,  however,  to  observe, 
that  an  answer  to  the  prayer  incorporated  in  the  Litany  of  the 
Episcopal  ritual — "  from  all  uncharitableness,  good  Lord,  deliver 
us" — is  beginning  to  a  great  extent  to  be  realized,  as  an  apparent 
result  of  this  or  of  some  other  influence.  It  is  certainly  true, 
that  the  different  denominations  of  Christians  are  more  charita- 
ble and  more  kind  toward  each  other  now,  than  they  were  an 
age  ago.  It  does  not  become  me  to  volunteer  as  the  defender  of 
the  piety  of  the  Episcopal  Church.  I  may  say,  however,  in  all 
good  conscience,  that  I  have  always  blushed  at  the  charge  now  un- 
der consideration,  whenever  it  has  saluted  my  ears,  as  unbecoming 
and  injurious.  Of  my  Presbyterian  and  Congregational  brethren, 
both  ministers  and  laymen,  as  a  body,  I  may  say  with  all  sincerity, 
and  am  bound  in  honesty  to  say,  that  I  respect  and  love  them 
for  the  decided,  hopeful,  and  interesting  exemplications  of  Chris- 
tian piety  and  zeal,  which  I  have  long  witnessed  in  their  ranks. 
I  believe — I  am  bound  to  testify — that  their  Christian  character,  in 
matters  most  important  and  hopeful  of  good  to  our  country  and 
to  the  world,  has  greatly  improved  within  the  limits  of  my  inti- 
macy and  fellowship  among  them. 

Without  pretending  to  assume  any  definite  point,  or  presuming 
to  make  invidious  comparisons,  I  think  I  may  also  say,  supported 
by  the  common  opinion  of  the  religious  public,  that  no  Cljristian 
denomination  in  our  land  has  improved  more  in  the  same  time,  as 
to  their  piety  and  efficiency,  than  the  Episcopalians.  And  over 
most  of  the  others  they  have  one  great  advantage :  they  are  har- 
monious. The  American  Episcopal  Church  seems  of  late  years  to 
have  risen  to  a  sense  of  her  responsibilities ;  she  has  established 
theological  seminaries ;  is  calling  out  and  training  young  men  to 
increase  the  ranks  of  her  ministry ;  she  has  entered  into  the  spirit 
of  missions,  domestic  and  foreign ;  and  God  hath  blessed  her 
abundantly  within  her  own  pale,  in  fulfilment  of  Ilis  own  en- 
gagement that  "  he  who  watereth  shall  himself  be  watered." 

13 


290  THE   COMPREHENSIVE   CHURCH. 

7.  The  numerous  lioly  days  and  saints'  days,  appointed  or  re- 
commended to  be  observed,  in  the  Episcopal  liturgy,  are  objected 
to  as  relics  of  tbe  Romish  superstitions. 

As  a  theory,  independent  of  these  fragments  of  history,  it 
would  seem  very  suitable  that  the  most  remarkable  events  of  our 
Saviour's  earthly  abode,  from  his  nativity  to  his  ascension,  should 
be,  in  some  form  and  by  special  ordinances,  commemorated. 
Whether  the  very  week  of  the  year,  or  day  of  the  month,  can  be 
precisely  determined,  is  not  of  material  importance,  if  Christians 
can  be  agreed  on  any  assumed  dates  for  the  respective  events.  It 
must  be  evident  that  such  observances  are  calculated  to  fix  and 
preserve  in  the  public  mind  the  remembrances  suggested  by  them  ; 
and  to  do  it  more  effectually  than  could  be  realized  in  the  want 
of  them,  in  the  same  manner  as  our  Fourth  of  July  keeps  alive 
the  recollection  and  sentiments  proper  to  be  cherished  in  relation 
to  that  eventful  period  of  our  history;  in  the  same  manner  as  tlie 
22d  of  February  reminds  us  of  the  Father  of  our  Country ;  and  in 
the  same  manner  as  tlie  annual  celebration  of  any  remarkable 
event  or  epoch,  distinguished  in  history  for  good  or  evil  to  man- 
kind generally,  or  to  any  community,  may  serve  to  inspire  with 
gratitude,  hope,  and  courage,  if  the  event  was  a  blessing,  or  with 
admonition  and  caution,  if  it  was  an  evil. 

And  what  harm  in  setting  up  like  perpetual  memorials,  if 
there  is  room  for  them,  to  such  names  as  the  most  distinguished 
of  the  Apostles,  Evangelists,  Christian  martyrs  of  the  earlier  and 
later  ages,  and  of  the  most  eminent  saints  that  belong  to  past 
history?  Is  not  their  history  inspiring  and  profitable  to  contem- 
plate ?  Is  it  proper,  is  it  well  to  let  their  names,  their  example, 
and  their  virtues  go  into  oblivion  ?  Can  it  be  honestly  averred, 
independent  of  the  supposed  origin  and  mediate  descent  of  some 
of  these  appointments,  that  the  use  made  of  them  in  the  Episcopal 
Church  is  likely  to  have,  or  does  have,  any  bad  effect?  Viewed 
as  a  theory,  the  objection  falls;  and  I  am  not  aware  that  the 
practice  is  found  to  be  vicious  in  its  tendency.  Every  question 
of  this  kind,  to  be  determined  fairly,  must  be  decided  on  the 
simple  ground  of  its  own  merits,  apart  from  the  influence  of 
prejudice. 


APPENDIX   D.  291 

But  who  are  they  that  make  this  objection  ?  I  will  suppose, 
for  example,  that  they  are  Presbyterians  and  Congregationalists. 
Well,  let  us  try  them  by  their  own  rule:  It  is  a  singulai*  fact  that 
within  the  limits  of  about  twenty  years,  and  for  the  most  part  in 
much  less  time  than  that,  a  calendar  of  stated  religious  occasions, 
or  holy  days,  has  been  made  up,  adopted,  and  gone  into  general 
use  throughout  these  two  denominations,  much  more  crowded,  as 
I  am  inclined  to  believe — though  I  have  not  taken  the  trouble  of 
counting  the  lists  in  the  two  cases  for  comparison — than  the  cor- 
responding calendar  of  holy  days  adopted  and  recommended  by  the 
Episcopal  Church,  which  have  grown  principally  out  of  events  scat- 
tered along  the  entire  line  of  eighteen  centuries.  And,  in  addition 
to  these,  there  are  constantly  occurring  numerous  special  and  ex- 
temporaneous appointments,  which,  in  their  number,  added  to  the 
amount  of  time  allotted  to  their  observance,  probably  exceed  the 
calendar  of  stated  occasions  of  the  same  class.  There  is  a  month- 
ly concert  (of  prayer),  so  called,  at  least  for  every  week  in  the 
year,  and  I  believe  somewhat  in  excess  of  this,  assigned  each  to 
its  specific  object,  as  for  example,  to  Christian  missions  generally 
— which  I  believe  is  the  primitive  institution  of  the  kind ;  to  tlie 
Sabbath-school  enterprise  ;  to  the  tract  cause  and  efforts  ;  to  the 
cause  of  sailors ;  to  the  temperance  reformation  ;  to  abolition  of 
slavery;  to  Christian  mothers'  associations — which  in  many  cases 
is  weekly;  to  revivals  of  religion  ;  and  to  numerous  other  speci- 
fic occasions,  already  gone  into  extensive,  and  many  of  them  into 
general,  observance.  I  suppose  it  would  be  moderate  to  state  the 
monthly  concerts,  which  are  very  generally  observed,  at  sevejity- 
five  a  year.  There  is  a  lai-ge  class  of  other  stated  and  extempo- 
raneous religious  occasions,  obtaining  and  receiving  a  great  share 
of  the  attention  of  the  religious  public  of  these  two  denominations, 
amounting  in  all,  I  should  think,  if  we  include  the  entire  list  of 
every  sort  above  specified,  to  not  less  than  two  hundred  a  year,  in- 
dependent of  the  Sabbath.  Of  course  I  do  not  mean  that  each  of 
these  has  got  into  general  use;  but  probably  not  less  than  one 
hundred  and  fifty  of  them  are  very  widely  observed,  and  that, 
too,  by  the  same  individuals. 

This  surprising  list  of  religious  occasions,  or  holy  days,  stated 


293  THE  COMPREHENSIVE  CHURCH. 

and  special,  has  all  grown  np  within  about  twenty  years.  The 
original  monthly  concert,  on  the  sulyect  of  general  missions,  has 
long  since  attained  to  a  very  sacred  estimation ;  and  so  in  its  train 
have  several  others  of  the  same  class,  though  falling  somewhat  be- 
hind, as  regards  the  interest  felt  in  them.  There  are  several  an- 
nual concerts,  to  which  very  great  importance  is  attached,  as  the 
first  Monday  in  the  year,  for  the  world ;  a  day  in  February  for 
colleges ;  another  for  the  cause  of  temperance ;  and  some  others, 
the  specific  design  of  which  I  am  not  possessed  of. 

Of  course  I  do  not  refer  to  these  appointments  to  object  to 
tbem.  Many  of  them  I  have  long  sympathized  with,  and  ob- 
served religiously  for  the  design  of  their  institution.  My  only 
object  is  to  bring  them  up  in  array  before  those  who  are  supposed 
to  object  to  the  comparative  paucity  (or  frequency)  of  stated 
religious  observances,  or  holy  days,  which  ax'e  to  be  found  in  the 
religious  calendar  of  the  Episcopal  Church,  that  it  may  be  seen 
which  party  in  fact  has  the  most,  the  complainants  or  the  accused. 


THE     END. 


TEIT-WORK  II  PALESTIIE : 

A  Record  of  Discovery  M  Adventure. 

By  CLAUDE    REIGNIER   CONDER,   R.  E., 

Officer  in  Command  of  the  Survey  Exiedition. 

Published  for  the  Committee  of  the  Palestine  Exploration  Fund. 

With  3S  Illustrations  by  J.  W.  WHYMPER. 


2  Vols.,  870. 


Cloth,  $6.00. 


CO  jsr  T 

The  Road  to  Jerusalem. 

Shechem  and  the  Samaritans. 

The  Scrvey  of  Samaria. 

The  Grkat  Plain  of  Esdrj^lon. 

The  Nazaketh  Hills. 

Carmel  and  Acre. 

Sharon. 

Damascus,  Baalbek,  and  Hermon. 

Samson's  Country. 

Bethlehem  and  Mas  Slba. 

Jerusalem. 

The  Temple  and  CalVary. 


E  N  T  S . 

Jeuiciio. 

The  Jordan  Valley. 

Hebron  and  Beeksheba. 

The  Land  of  Cenjamin. 

The  Desert  op  Judah. 

The  Shephdah  and  Pmilistria. 

Galilee. 

The  Origin  of  the  Fellaii'in. 

Life  and  Habits  of  the  Fellaiun. 

The  Bedawin. 

Jews,  Russians,  and  Germans. 

The  Fertility  of  Palestine. 


This  book  is  intended  to  give  as  accurate  a  general  description  as 
])ossible  of  Palestine,  which,  through  the  labors  of  the  Comniittce  of  the 
Exploration  Fund,  is  brought  home  to  us  in  such  a  way  that  the  student 
may  travel,  in  his  study,  over  its  weary  roads  and  rugged  hills  without 
an  ache,  and  may  ford  its  dangerous  streams  and  pass  through  its  mala- 
rious plains  without  discomfort. 


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HISTORY  OF   OPINIONS   ON    THE    SCRIPTURAL   DOC- 

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Conflict  of  Ages."  1  vol.,  12mo.  Price,  $1.25. 
The  momentous  question  of  future  retribution  is  here  historically  discussed  with 
an  cnrnestness  and  deliberation  due  to  its  transcendent  importance.  The  main  interest 
of  the  inquiry  necessarily  centres  in  the  doom  of  the  wicked.  Will  it  l)e  annihilation  ? 
Ultimate  restoration  to  holiness  and  happiness?  Endless  punishment?  Or,  Is  it  out 
of  our  power  to  decide  which  of  these  views  is  the  truth  ?  The  discussion  is  inten- 
sified by  being  narrowed  to  the  meaning  of  a  single  word,  aionios.  I'he  opinions  of 
those  to  whom  Christ  spoke,  and  how  they  xmderstood  him,  are  vital  questions  in  the 
argument;  and,  to  solve  them,  the  opinions  and  modes  of  speech  of  preceding  ages 
must  bo  attentively  weighed,  for  each  age  is  known  to  have  moulded  the  opinions  and 
use  of  words  of  its  successor.  Hence,  Dr.  Beeeher  has  found  himself  compelled  to 
"  trace  the  development  of  thought  and  language  from  the  outset  to  the  days  of  Christ, 
then  to  inquire  into  the  import  of  his  words,  in  the  light  of  all  preceding  ages ;  and, 
bstly,  to  trace  the  development  of  opinion  dov/uward  through  the  Christian  ages." 

ST.  PAUL'S  WITHIN  THE  WALLS.     An  Account  of  the  Ameri- 
can Chapel  at  Rome,  Italy ;  together  with  the  Sermons  preached  in  Connection 
with  its  Consecration,  Feast  of  the  Annunciation,  March  25, 1S7C.    By  the  Eey. 
E.  J.  Kevin,  D.  D.,  Eector.    1  vol.,  12mo.    Cloth,  $1.50. 
"The  wide-spread  interest  manifested  in  the  work  of  building  St.  Paul's  Church, 
in  Eome,  is  a  sufficient  reason  for  the  publication  of  this  volume.    The  author  feels 
the  need  only  of  an  apology  for  its  late  appearance,  and  begs  to  plead  in  excuse  for 
this  the  exhaustion  following  six  years  of  heavy  and  unbroken  toil  and  anxiety,  and 
the  pressure  of  duties  whose  daily  fulfillment  seemed  to  have  a  first  claim  on  his  time 
and  strength."— .fiiicirac^  from  Preface. 

THE    LIFE    AND    WORDS     OF    CHRIST.      By  CrNNiNGn^M 

Geikie,  D.  D.  With  Twelve  Engravings  on  Steel.  In  2  vols.  Price,  $8.00. 
From  Dr.  Delitzscu,  the  Commentator. 
"  A  work  of  gigantic  industry,  noble  in  outward  form,  of  the  highest  rank  in  its 
contents,  and,  what  is  the  chief  point,  it  breathes  the  spirit  of  true  fjiith  in  Christ. 
I  have  read  enough  of  it  to  rejoice  at  such  a  magnificent  creation,  and  especially  to 
wonder  at  the  extent  of  reading  it  shows.  When  I  shall  have  occasion  to  revise  my 
Hebrew  New  Testament,  I  hope  to  get  much  help  from  it." 

From  Bishop  Beckwith,  of  Georgia. 
"The  book  is  of  value  not  merely  to  the  theological  student  or  student  of  history, 
but  the  family.     It  furnishes  information  which  every  one  should  possess,  and  which 
thoughtful  people  will  be  glad  to  gain  from  so  agreeable  a  teacher." 

From  Dr.  John  IIall. 
"The  author  has  aimed  at  producing  &  book  of  continuous,  easy  narrative,  in  which 
the  reader  may,  as  far  as  possible,  see  the  Saviour  of  men  live  and  move,  and  may  hear 
the  words  he  utters  with  the  most  vivid  attainable  idea  of  his  circumstances  and  sur 
roundings.    The  result  is  a  work  to  which  all  Christian  hearts  will  respond." 

From  Bishop  Littlejoiin,  of  Long  Idand. 
"Dr.  Geikie  has  performed  his  task— the  most  difficult  in  biographical  literature— 
^vith  great  ability.  His  pages  evince  abundant  and  accurate  learning,  and,  what  is  of 
even  more  consequence,  a  simple  and  cordial  faith  in  the  Gospel  narratives.  The  more 
the  work  shall  circulate,  the  more  it  will  be  regarded  as  a  most  valuiihli'  addition  to  a 
branch  of  sacred  literature  which  ought  in  every  age  to  absorb  the  best  fruits  of  sacred 
scholarsldp,  and  to  command  the  highest  gifts  of  human  genius." 

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CHRIST  IN  MODERN  LIFE. 


SERMONS  PREACHED  IN  ST.  JAMES  CHAPEL,  LONDON. 

By  Rev.  STOPFORD  A.  BROOKE,  M.  A., 

Honorary  Chaplain-iD-Ordinary  to  the  Queen. 

I  volume,   i2mo.     Cloth Price,  $2.00. 

"Nobly  fearless,  and  singularly  strong.  .  .  .  Carries  our  admiration  throughout." 
— British  Quarterly  Review. 

"  No  one  can  be  insensible  to  the  charm  of  his  style,  or  the  clear,  logical  manner  in 
which  he  treats  his  subject." — Churchman's  I\Ionthly. 

"  No  one  who  reads  these  sermons  will  wonder  that  Mr.  Brooke  is  a  great  power  in 
London,  that  his  chapel  is  thronged,  and  his  followers  large  and  enthusiastic.  They 
are  fiery,  energetic,  impetuous  sermons,  rich  with  the  treasures  of  a  cultivated  imagina- 
tion."— Guardian. 

"In  the  style  in  which  it  is  written  it  is  beyond  all  praise  ;  in  clearness  of  diction,  in 
delicate  truth  of  analysis,  in  beauty  and  aptness  of  illustration,  in  earnestness  and  elo- 
quence of  address,  he  reminds  his  reader  continually  of  T.  W.  Robertson,  while  in 
depth  and  range  of  thought,  and  in  profundity  of  view,  he  is  the  superior  of  that  almost 
matchless  sermonizer.  He  unfolds  the  incarnation  of  the  Divine  Son  of  God  in  its  ap- 
plication to  all  needs  and  phases  of  humanity,  in  its  regenerating,  guiding,  forming, 
and  perfecting  graces ;  in  its  solution  of  the  spiritual  problems  of  our  human  history ;  in 
its  adaptation  for  the  purposes  of  development,  and  sanctification,  and  saving,  and  per- 
fecting discipline  to  all  departments  of  human  life  and  action,  and  all  ages  of  our  pro- 
gressive life,  from  infancy  to  our  birth,  by  death,  into  a  higher  life ;  in  its  adaptation  to 
individual  progression,  and  to  the  progression  toward  the  good  of  our  being,  of  our 
collective  humanity,  in  a  way  most  true,  and  admirable,  and  impressive.  He  pre- 
sents, squarely  and  fully,  the  position  of  Christianity  toward  scientific  research  in  the 
utmost  advancement  which  it  has  reached,  and  draws,  clearly  and  convincingly,  the 
boundary-line  between  scientific  research  and  religious  faith  and  thought,  along  which 
each  may  advance  in  its  own  legitimate  way,  without  calling  in  question  the  rightful 
action,  in  its  own  sphere,  of  the  other." — Chierch  Journal. 

"  There  is  a  manliness  of  tone,  a  vigor  of  illustration,  a  beauty  of  language,  and 
the  manifest  beating  of  a  loving  heart  in  its  pages,  which  challenge  our  admiration." 
— Christian  Obserz'cr. 

"The  sermons  throughout  are  strong  in  thought,  the  style  frequently  beautiful,  the 
topics  of  lively  interest.  The  book  is  altogether  healthful  and  invigorating." — Chris' 
tian  Leader. 

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549  &  551  Broadway,  New  York. 


A  tliou^htj'ul  and  valuable  contribution  to  the  best  religious  literature 
of  the  day. 


RELIGION  AND  SCIENCE. 


A  Series  of  Sunday  Lectures  on  the  Relation  of  Natural  and  Revealed 
Religion,  or  the  Truths  revealed  in  Nature  and  Scripture. 

By  JOSEPH    LE    CONTE, 

PROFESSOB   OF    GEOLOGY    AND   NATURAL    HISTORY    IN   TUE    UNIVEESITY    OF   CALIFOKNIA. 

l2mo,  cloth.     Price,  $1  50. 

OPINIONS    OF    THE   PltESS. 

"  This  work  is  chiefly  remarkable  as  a  conscientious  effort  to  reconcile 
the  revelations  of  Science  with  those  of  Scripture,  and  will  be  very  use- 
ful to  teachers  of  the  different  Sunday-schools." — Detroit  Union. 

"It  will  be  seen,  by  this  resume'  of  the  topics,  that  Prof  Le  Conte 
grapples  with  some  of  the  gravest  questions  which  agitate  the  thinking 
world.  He  treats  of  them  all  with  dignity  and  fairness,  and  in  a  man- 
ner so  clear,  persuasive,  and  eloquent,  as  to  engage  the  undivided  at- 
tention of  the  reader.  We  commend  the  book  cordially  to  the  regard 
of  all  who  are  interested  in  whatever  pertains  to  the  discussion  of  these 
grave  questions,  and  especially  to  those  who  desire  to  examine  closely 
the  strong  foundations  on  which  the  Christian  faith  is  reared." — Boston 
yournal. 

"A  reverent  student  of  Nature  and  religion  is  the  best-qualified  mm 
to  instruct  others  in  their  harmony.  The  author  at  first  intended  his 
work  for  a  Bible-class,  but,  as  it  grew  under  his  hands,  it  seemed  well  to 
give  it  form  in  a  neat  volume.  The  lectures  are  from  a  decidedly  re- 
ligious stand-point,  and  as  such  present  a  new  method  of  treatment." 
— Philadelphia  Age. 

"This  volume  is  made  up  of  lectures  delivered  to  his  pupils,  and  is 
written  with  much  clearness  of  thouglit  and  unusual  clearness  of  ex- 
pression, although  the  author's  English  is  not  always  above  reproach. 
It  is  partly  a  treatise  on  natural  theology  and  partly  a  defense  of  tlic 
Bible  against  the  assaults  of  modern  science.  In  the  latter  aspect  II  e 
autlior's  method  is  an  eminently  wise  one.  He  accepts  whatever  .'■(i- 
ence  has  proved,  and  he  also  accepts  the  divine  origin  of  the  Bible. 
Wliere  the  two  seem  to  conflict  he  prefers  to  await  the  reconcilintii  n, 
which  is  inevitable  if  both  are  true,  rather  than  to  waste  time  and  wouls 
in  inventing  ingenious  and  doulHful  tlieories  to  force  them  into  seemiiig 
accord.  Both  a?  a  theologian  and  a  man  of  science.  Prof.  Le  Conle's 
opinions  are  entitled  to  respectful  attention,  and  there  are  few  who  will 
not  recognize  his  book  as  a  thoughtful  and  valuable  contribution  to  the 
best  religious  literature  of  the  day." — New  York  World. 

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